I 

I 




Class 

Book 

Copyright^? 

COPYRIGHT DEPOSIT 



Outlines 
Doctrinal Theology 



WITH PRELIMINARY CHAPTERS ON 
THEOLOGY IN GENERAL AND THEO- 
LOGICAL ENCYCLOPAEDIA 




By A. W. DRURY, D.D. 

Professor of Systematic Theology in Bonebrake 
Theological Seminary 



THE OTTERBEIN PRESS 
1914 
DAYTON, OHIO 



31 



COPYRIGHT 1914 
BY THE 

UNITED BRETHREN PUBLISHING HOUSE 
Dayton, Ohio 
W. R. FUNK, Publisher 



FEB -9 (9/4 

©CI.A361959 



PREFACE 



THE aim of the writer is to present a work which shall 
render service to those who are entering on a course 
of theological study, and also be of value to students in need 
of a manual of Christian doctrine. It is hoped that it may 
be used profitably by thoughtful students of theological sub- 
jects in general. It is likewise hoped that the occasions and 
needs of the every-day Christian worker are in some meas- 
ure provided for. The day is past when a mere summary of 
things to be learned and taught will answer. Real thinking, 
the faculty of producing, and balanced judgment are needed. 
A man's knowledge is a platform on which to stand, and re- 
mains that rather than a few planks to be torn up and cast 
out on the heads of his auditors. 

More of preliminary matter is here given than ordinarily 
would be in place, because of the lack of a recent outline 
of the theological field. Dr. SchafFs " Propaedeutic," com- 
pleted shortly prior to his death in 1893, filled well the var- 
ious requirements of such a work. The fact that much of 
the material presented in that full and admirable treatise is 
now out of date, makes it difficult to use other parts that 
have a permanent value. To meet an unsupplied need, the 
publishers recently issued a new edition from the old plates, 
without addition or modification of any kind. 

The quotations from the Scriptures are from the Ameri- 
can version. It will be noticed that in connection with 
almost all of the references, the scripture texts are fully 
given. In case this should not be done, there would be the 

3 



4 



Doctrinal Theology 



temptation to pass on without seeking out the texts 
referred to. 

The writer is aware of running a great risk by giving the 
diagrams that appear in these outlines, but if taken as show- 
ing the relation in which thoughts stand to one another, 
either coincidentally or consecutively, they may serve, at 
least to some minds, a good purpose. Of course, no one 
would expect an adequate presentation through such dia- 
grams ; they afford a mere approach, or mode of emphasis. 

A small part ot the matter here presented has been given 
to the public before. This is true of the subject matter given 
under the heads, "The Church," "The Last Days," "Bap- 
tism," and "The Bible and Missions." Some modifications 
in these parts, however, both in the form and substance, 
have been made. 

The topical references to the Bible, given at the close of 
this volume, are taken with slight modifications from 
"Topical Helps," in Thomas Nelson and Sons' American 
Standard Version. They follow the order of topics given 
in these outlines, and may be used along with these topics 
or independently. The atmosphere which scripture texts 
create, their varied character, and their ready, practical 
form, cannot fail to be helpful. 

Permission to use the text and selections from the "Topi- 
cal Helps" of the American Standard Version is kindly 
given by Thomas Nelson and Sons. 

A. W. D. 

Bonebrake Theological Seminary, 
January, 1914. 



TABLE OF CONTENTS. 



Preface . 

Table of Contents ' 

Introduction 

CHAPTER I. 

Theology in General. 

Theology — Religion — Theism — Grounds for Belief t in God — 
Arguments — The New Psychology — Anti-Th,eistic Theo- 
ries — Comparative Religion — History of Religion — The 
Christian Religion 

CHAPTER II. 

Theological Encyclopaedia. 

Encyclopaedia Defined — Chart of Theological Sciences — Man- 
uals for Students — Exegetical Theology — Historical 
Theology — Systematic Theology — Practical Theology 

CHAPTER III. 

The Science of Christian Theology. 

Sources — Claims for the Scriptures — Evidences — Christ the 
Supreme Credential — Presence of the Supernatural — 
Balance of the Scriptures — Evidence of Experience — 
Use of the Scriptures for Doctrine — Order of Topics — 
Supplement : Some New Books on Theology 

CHAPTER IV. 

The Doctrine of God. 

Being of God — The Trinity — The Attributes — Omniscience — 
Divine Sensibility — Omnipotence 

CHAPTER V. 

Creation and Providence. 

Primary Creation — Secondary Creation — Conservation — 
Providence by Conservation — Special Providence 



6 



Doctrinal Theology 



CHAPTER VI. 

Anthropology, the Science of Man. 

Personality — Man's Social Nature — The Divine Image — Prim- 
itive Righteousness — Factors in Man's Nature — Sin — 
Depravity — Prevenient Grace 89 

CHAPTER VII. 

Christology, the Doctrine of the Person of Christ. 

Sin and the Redeemer — Doctrinal Development — Humanity of 
Christ — Deity of Christ — Relation of the Two Natures 
— The Norm for Other Doctrines — Doctrinal Security... 100 

CHAPTER VIII. 

The Atonement. 

Objective Sense — Procuring Merit — Peculiar Character of 
Christ's Death — Redemption a Spiritual Transaction — 
The Necessity of the Atonement — The Place of Theory 
— Theories of the Atonement — Universality of the 
Atonement 108 

CHAPTER IX. 

The Divine Purpose in Connection With Salvation. 

The Idea of Salvation — The Calvinistic System — Criticism 

from the Standpoint of Arminianism 120 

CHAPTER X. 
Justification. 

Prominent Place of Justification— Extremes of Error— Nature 
of Justification — Ground of Justification — The Condi- 
tion of Justification— The Trend of Scripture 124 

CHAPTER XL 
Regeneration. 

Subjective Elements Increasingly Prominent— Definition- 
Nature of Regeneration— The Agent— The Instrument 
—Relation of Justification to Regeneration— Regenera- 
tion and Conversion Contrasted— Assurance— Adoption ... 129 



Contents 



7 



CHAPTER XII. 
Sanctification. 



Meaning of Terms Employed — Favorable Elements in High 
Claims — Unfavorable Elements in High Claims — Prac- 
tical Suggestions — Induement for Service 137 

CHAPTER XIII. 

ECCLESI0L0GY, THE DOCTRINE OF THE CHURCH. 

Prefatory Quotations — Generic Character — The Christian 
Church — Authorization — Man's Place and Responsi- 
bility — Notes — Attributes — Creeds — Government — Mem- 
bers — Denominations — The Congregation, Church and 
State — Supplement: Nature and Obligation of Baptism 
— The Lord's Supper — The Bible and Missions 143 

CHAPTER XIV. 

ESCHATOLOGY, THE DOCTRINE OF THE LAST THINGS. 

Death — Immortality — The Intermediate State — The Last Days 

— The Resurrection — Heaven — State of the Impenitent... 193 

Topical Scripture References in the Order of Doctrinal Sub- 



jects 



218 



Index 



242 



INTRODUCTION 



IT might seem an easy thing for one who has been going 
over the various subjects of theology, year by year, to 
bring himself to the point of willingness or readiness to 
give to the public the outlines of his work, or a condensed 
treatment of the topics covered. A restraining influence is 
the fact that the present is a time of transition in theological 
thought. Particular discussions are the order of the day, 
and comprehensive treatments are at a special hazard. Fur- 
thermore, the old confidence that final results in theology are 
attainable has been badly shattered. Why should a person 
assume to declare a message if he is advised in advance that 
it will at best serve only a temporary purpose, and then be 
made the contrast for setting off to advantage a new set of 
opinions? Yet we are told that strict finality is not ex- 
pected anywhere ; that some of the substance continues even 
where form changes, and that the serving of a temporary 
purpose for this age and for the successive ages is to fill 
with service the wide bounds of time. 

The characteristic of the theological writers of a gener- 
ation or two ago was, that they sought first to make sure 
of authority or truth, objective and coercive, and then pro- 
ceeded to erect a completely fashioned structure. Intuition, 
history, the Scriptures, observed facts, a rigorous logic, 
were made to contribute to the edifice. It remains to be 
shown whether they were not right in great part. But evi- 
dently this form of apriorism must be modified and les- 
sened to meet the demands of our day. It is no longer wise 



9 



10 



Doctrinal Theology 



to seek to obtain in advance a clutch upon the mind from 
without by which its reluctance or obstinacy can be forced, 
instead of seeking to win the mind's willingness by an in- 
ward appeal. Generally the clutch is intended for use on 
the mind of another, but sometimes also to relieve ourselves 
from the pain of balancing probabilities and deciding for 
ourselves. Doubtless in our times the tendency is to mag- 
nify disproportionately the subjective side, and valuation 
by the outflow of results. To use a big word, many become 
aposteriorists. Something of pragmatism and Ritschlian- 
ism may stand required tests, but the principle itself of these 
systems is wrong. The objective and subjective should 
contribute to each other and receive dividends from each 
other. 

Does theology or religion come first? To settle this ques- 
tion is to put aside much confusion. Is theology the science 
of religion or is religion the product of theology ? Both po- 
sitions are right. Some theological elements, perceived or 
sensed, are at the beginning of rudimentary religion, and a 
fuller theology contributes to the perfecting of religion. 
Again, religion in a measure unconsciously unfolds itself, 
and incorporates into itself elements from many sources. It 
thus furnishes, both in its less complete and in its more 
complete character, material for theology. The theory and 
the experience react upon and contribute to each other. 
Now our purpose requires us to notice them in one order, 
and now in the other. 

Another source of confusion and loss is the effort to bring 
all truth to a single medium line; whereas truth, like the 
spheres, is bi-polar. We often must content ourselves with 
affirming the two sides of a great truth without being able 
to show how they harmonize. This does not mean that we 
are to be tolerant of contradictions. Robertson says, "Truth 



Introduction 



11 



is made up of two opposite propositions and not found in the 
via media between them." Possibly the fault in most cases 
is in making one pole or the other in a bi-polar truth to ex- 
clude its partner on the other side of the sphere. Why 
can we not hold to the immanence and transcendence of God, 
to the natural and the supernatural, to the human and the 
divine in Christ, to the Three in One, to knowledge and 
belief, to science and art, to the actual and the ideal, to the 
rational and the empirical, to principle and sentiment, to 
hell and conscience, to the individual and society, to work 
and play, and so on indefinitely? Why should we condemn 
ourselves to littleness and poverty? The greatest of all 
usurpations and tyrannies is when the part insists on taking 
the place of the whole. 

When as toilers in the field of theology we have per- 
formed our tasks as best we can, the ideal of something 
better must show the disparity and unsatisfactoriness of our 
performance. And why not? For we ourselves have not 
attained. 

"We partly are, and wholly hope to be." 
An additional word may be allowed as to reaching con- 
clusions in matters in which the evidence is not compel- 
ling. Some persons deny all responsibility and throw off 
all concern in such a case. Such persons should feel and 
heed the rebuke expressed by Plato in the dimmer light 
of the period in which he wrote. He makes one of his 
characters to say: "I feel myself (and I dare say that you 
have the same feeling) how hard, or rather impossible, is the 
attainment of any certainty about questions such as these in 
the present life. And yet, I should deem him a coward who 
did not prove what is said about them to the uttermost, or 
whose heart failed him before he had examined them on 
every side. For he should persevere until he has achieved 



12 



Doctrinal Theology 



one of two things : either he should discover, or be taught, 
the truth about them; or, if that is impossible, I would 
have him take the best and most irrefragable of human theo- 
ries, and let this be the raft upon which he sails through 
life — not without risk as I admit, if he cannot find some 
word of God which will more surely and safely carry him." 



CHAPTER I. 

(Preliminary.) 

THEOLOGY IN GENERAL 

Theology — Religion — Theism — Grounds for Belief in God — Argu- 
ments—New Psychology— Anti-Thei stic Theories— Comparative 
Religion — History of Religion— The Christian Religion. 

Theology. 

The term "theology" means the science of God. 
It has wider and wider significations until it is made to in- 
clude the relations of God to created objects and, to a 
certain extent, the nature of these objects within themselves. 
In its broadest sense, theology is the science of God and of 
his relations to the universe, especially moral beings, and of 
man and his relations to God and his own fellow beings. 
With a more concrete reference, theology may be defined as 
the science of religion. Inasmuch as the first knowledge 
of God is in experience and the later knowledge is embodied 
in experience, it is necessary to take large account of re- 
ligious experience in forming our theology. Yet as there 
are truths that are not of experience and inasmuch as 
through the generations men have discerned and formulated 
much truth drawn from experience there has come to be a 
body of truth, under the name of theology, available for the 
promotion of religious life. Alike we are to avoid the 
violence of putting religion entirely before theology and of 
putting theology entirely before religion. 

Religion. 

Religion may be defined as the response of the 
human soul to the presence and action of God. In this sense 
all men are religious. They have a capacity for religion, a 
knowledge of God, a religious consciousness, however de- 
fective or distorted. Of the Christian we may say that he 

13 



14 



Doctrinal Theology 



has a saving knowledge of God or Christian consciousness. 
Cicero derived the term religion from relegere, to reflect or 
go over in ceremony, and Lactantius, "the Christian Cicero," 
derived the term from religare, to bind back — namely, man 
to God — a conception entirely too Christian for the time 
when the word appeared. Menzies seems to adopt the deri- 
vation given by Lactantius, but indicates that the meaning is 
to restrain or check in view of the fear or anxiety inspired by 
the gods. In its true sense, religion must have God as its 
object. Inadequate or unauthorized objects are many, such 
as science, the cosmos, beauty, humanity, all of which may 
fit in well when God is given his proper place as the supreme 
object of regard. Substitutes for God which men are 
ashamed to avow, are wealth, pleasure, fame, a political 
party, a social class, and so forth. The element of religion 
is one of the most characteristic, noble and influential attri- 
butes of man. Its perversion leads to monstrous results. Its 
neglect points the way to failure and doom. 

The diagram on the opposite page represents the response 
of man's soul to God, also some of the substitutes for God, 
many of which are worthy if held in proper subordination to 
God as the supreme object, and all of which have some good 
element, however perverted, at their source. 

Theism. 

Theism is the term under which the subject of 
belief in God is usually presented. It means the doctrine of 
the existence of a personal God, the source, support and 
ruler of all things. Some persons include the words, "end 
of all things," thereby expressing a great and essential truth. 
For our purpose God may be defined as absolute spirit. As 
absolute, he is the unconditioned — the uncaused cause of all 
that comes to be. As we behold the universe about us, by 



Theology in General 



15 



intuition we affirm that back of all changes and beyond the 
finite there stands the infinite and unchangeable. The feel- 
ings of awe and fear, of insufficiency and dependence, are 
a testimony to the existence of the infinite or absolute. In- 




TRUE AND FALSE OBJECTS OF WORSHIP 

deed, through these feelings the absolute is presented or 
known. Some persons see in the explanation of the myster- 
ies of the natural world, in the referring of anomalies such 
as the earthquake, the pestilence, and the eclipse to the realm 
of law, the dissipation of all wonder or awe, which is an ele* 



16 



Doctrinal Theology 



ment in worship. To the discreet person the change is in 
form only. The wonder at the exceptional is changed to the 
wonder at uniformities. The wonder of ignorance gives 
place to the wonder of knowledge. Religion is not out- 
grown. But what is this absolute ? Theism says it is spirit. 
The term spirit looks first to the idea of substance and at 
the same time implies personal qualities. The term person 
looks first to certain distinguishing qualities and at the same 
time implies the spiritual substance in which they inhere. The 
terms are co-extensive. As through the feeling of awe the 
absolute is made known to us, so through the various feel- 
ings, that some one sees, that some one will hold us to ac- 
count, that some one is most worthy, the personality of the 
absolute is revealed to us. All of this is knowledge by ex- 
perience ; knowledge that is as broad as the race, knowledge 
that is anterior to reflection. It is sometimes called spon- 
taneous or unreflected knowledge. 

The following tabulation of grounds for belief in God 
may be of assistance: 

Grounds for Belief in God. 



Grounds from the standpoint of man's constitu- Grounds from the 
tional powers. God's revealing himself al- standpoint of the 

ways implied. source outside of 

man. (Special rev- 

•j r elation.) Man's 

n„ „ 4-- 1 • » ' x.- constitutional pew- 

Presentative intuition Arguments resting on ra- erg ^ e basis The 
(experience). tional intuition. ^g^t and authori- 

I ty of the Scrip- 

tures and the fuli- 

The so-called on- Cosmological. Anthropological. er .revelation In 
tological. It is Physico- Christ of what 

the intuition Theological. God is. giving 

of the abso- deeper reality to 

lute rather the conviction that 

than an argu- he is. 

ment. 

But being endowed with reason, we cannot stop with mere 
spontaneous knowledge. At this point arguments, which 



Theology in General 



17 



are the products of reflection, come in, presenting primitive 
truth in the light of reason. 

The Arguments. 

The arguments are secondary and have a special 
place in bringing out what God is. The cosmologi- 
cal argument views the universe as contingent, dependent 
on the absolute known in intuition. The physico-theological 
argument takes account of all the evidence from objects in 
creation below man going to show the personality of the 
absolute. The anthropological argument takes account of 
everything in the constitution and history of man going to 
prove the same fact of personality. The old designation "tel- 
eological argument" is at once too wide and too narrow — 
too wide in that in principle it extended to both of the ar- 
guments just named, and too narrow in that other elements 
of reason besides final cause should be included, for example, 
marks of truth and order. The difference between the 
physico-theological and anthropological arguments is simply 
in the fields from which they are separately drawn, and the 
more striking and convincing character of the anthropo- 
logical argument. Both of these arguments are strongly de- 
clared in the Ninety-fourth Psalm : "He that planted the ear, 
shall he not hear ? He that formed the eye shall he not see ? 
He that chastiseth the nations, shall not he correct, even 
he that teacheth man knowledge?" 

Dr. Samuel Harris, in his "Self Revelation of God," pre- 
sents the argument from the physical system under the 
heads, nature is symbolic, is orderly under law, is progres- 
sive toward ideals, is subservient to uses, the underlying 
principles being in their order the true, the right, the per- 
fect, and the good. These underlying principles of reason 
correspond to the less accurate and full classification of 



18 



Doctrinal Theology 



the Greeks, "the true, the good, and the beautiful," and are 
the standards by which we judge man and society, civiliza- 
tion and progress. The possession of them by man consti- 
tutes one of the strongest parts of the anthropological argu- 
ment. It is interesting to notice how, with some overlap- 
pings, they are stated by Paul : "Finally, brethren, whatso- 
ever things are true, whatsoever things are honorable, what- 
soever things are just, whatsoever things are pure, whatso- 
ever things are lovely, whatsoever things are of good re- 
port ; if there be any virtue, and if there be any praise, think 
on these things." (Phil. IV., 8.) Dr. Harris' argument from 
the nature of man makes use directly of personality in man, 
and then of man's belief in God, which he shows to be univer- 
sal, spontaneous, powerful, and persistent. 1 

God and the World. 

In the strictest sense the word "universe" includes God in 
its scope, but we use it also for the created or finite realm. 
God may be thought of as existing and complete in himself 
back of or anterior to the finite realm, but in seeking to know 
him comparison or contrast, involving the finite, is ever pres- 
ent. Some of the most subversive errors are with refer- 
ence to God and the world. 

It may be presumptuous in no small degree to attempt a 
visual representation of the relation of God to the universe 
or world, but if we do not expect adequacy or entire suita- 
bility, the temerity of the attempt may be overlooked. Let 
the three radiating lines in the figure below represent the 
absoluteness of God, which includes or makes possible in- 
finitely more than we know of him and his works. Let the 

1 The writer acknowledges great indebtedness to the works of Dr. Har- 
ris, even in cases in which the name of Dr. Harris is not given. To 
make the writings of Dr. Harris of the most value, they must be read in 
the ligbt of the new advances in psychology and other sciences. 



Theology in General 



19 



symbol p| represent personality or a self-conscious being. 
Let it stand for God at the center of the concentric belts (or 
spheres) and also man in the inner belt. Let the lines in 
the next belts represent the animal and the vegetable worlds, 
and the squares in the outer belt, represent the inorganic 
realm. A horizontal line through the center may mark the 
separation between the terrestrial and the celestial, if one 
is not afraid to think of what may be the occupants of 
other words or of what may be hereafter. 




THE ABSOLUTE SHOWN TO BE PERSONAL 

The line a represents the intuition of the absolute, or the 
element of truth in the discardel ontological argument. 
Knowledge from the constitution of the mind, intuition, or 
ideas previously held, is called a priori knowledge. "From 
cause to effect" in this case declares a cause or reason for 
knowledge. The recognized arguments for the existence 



20 



Doctrinal Theology 



of God are all a posteriori, proceeding from effect to cause. 
Here an actual effect becomes the cause or reason for knowl- 
edge. The line b represents the cosmological argument, which 
declares the absolute known in intuition to be the cause of 
the universe. The line c having terminations, rather begin- 
nings, in the three outer belts, represents the physico-theolog- 
ical argument, which declares that marks of reason in the 
universe below man prove the absolute to be personal. The 
line d represents the anthropological argument, which proves 
the personality of the absolute from the personality of man. 
The little square in the outer belt is adopted because in the 
inorganic the spatial is specially prominent, and the symbol 
in the inner belt is adopted because it may emphasize to 
us that man is not only over himself but stands beside him- 
self. 

The old English poet, Daniel, had in mind man's true 
prerogative and dignity as standing over himself when he 
penned the lines, 

"Unless above himself he can erect himself, 
How poor a thing is man !" 

The New Psychology. 

This may be as good a place as any to indi- 
cate the connection between the old and the new 
psychology. The old took account of the powers of the soul 
as developed and classified them under the name of facul- 
ties, and affirmed their responsible character and action. 
The new gives the history of the unfolding and building up 
of mind in the individual, attaining at length to the full de- 
velopment of particular powers. A pernicious and unau- 
thorized thought is that the movement is at random and that 
any result might be reached, whereas every psychologist 
of repute recognizes that the end, together with the course 



Theology in General 



21 



thereto, is prescribed and latent in man's constitution. So 
that when one person speaks of the authority of intuition 
he is not saying more than the up-to-the-minute psychologist 
who affirms a true teleology in the development of mind. 
Six long columns of the "Standard Dictionary" are taken 
up with the compounds of "self" with other words, begin- 
ning with self -abhorrence and ending with self -worship. 
Many of these words can properly apply only to a person. In 
addition to these examples, there are innumerable examples 
of "self" combined with adjectives, participles, and nouns 
used to express the unique relation of subject and object in 
personal beings. Likewise the personal pronouns myself, 
yourself, and himself following transitive verbs give expres- 
sion to the same thought. Yet in the face of all this testimony 
of psychology and language, multitudes of naturalistically in- 
clined people, in their self-ignorance, overlook anything and 
everything distinctive in personality. Another feature in 
the new psychology is the stress that it lays on will. In con- 
trast with the overlooking of the will in former times, this 
tendency is most significant. It gives added emphasis to the 
truth of personality. It also emphasizes the large place and 
responsibility of the will in personal beliefs. Will has di- 
rectly to do with our character and dispositions. A discern- 
ing writer says : "When novelties impress us and we feel 
ourselves driven into opposition against the existing order, 
we may ask, what share in our condition is due to vanity or 
dogmatical or quarrelsome dispositions?" The same remark 
would be equally applicable in many cases in which we 
contend for existing beliefs and customs. The will probably 
decides whether we stand between doubt, and belief or be- 
tween 'doubt and unbelief. 



22 



Doctrinal Theology 



Another point in the new psychology is the prominent 
place — by some writers the exclusive place — that it gives to 
phenomena. The self or the soul is given a merely phe- 
nomenal character, is made a mere series of sensations. Yet 
a strong writer like Dr. Ladd, under the head of the phi- 
losophy of mind does ample justice to the soul as a real 
entity, though under the head of psychology he deals only 
with phenomena. 

Still another point in the new psychology is the place and 
importance that it gives to the physiological side of psychical 
phenomena. 

We certainly should avail ourselves of the new truths 
and methods of psychology. At the same time we should 
have the insight and historic sense to discern the truths of 
the old psychology as they have become embodied in new 
forms or have been brought into new relations. 

Before passing from the arguments for the existence of 
God, it may be remarked that the cosmological argument 
rests on the principle of efficient cause, and that the physico- 
theological argument and the anthropological arguments, 
while implying efficient cause, lay the emphasis on final 
cause and also on the symbols of truth and the evidences 
of law to be seen in nature and in man. 

After the three arguments named it would seem 
unnecessary to indicate a ''moral argument," which 
could only go to show that the Infinite Person is 
an upright and beneficent person. The anthropo- 
logical argument would prove the existence of moral capaci- 
ties in the absolute, thus proving personality. But it is said 
that we know that unrighteous persons exist. It may be 
said in reply that the original recognition of an absolute 
would carry with it the perfection of the personal character 



Theology in General 



23 



in which the absolute is seen to subsist. But if this should 
not be convincing, the tendency of righteousness to prevail, 
coupled with its supreme sanctions in the moral nature of 
man, would prove perfection in the absolute. Yet this, 
rather than being a new argument would be the completion 
of the anthropological argument. 

Total Experience of Men. 

While the force of the various theistic arguments is rec- 
ognized as fully to-day as ever before, there is 
a strong tendency toward insisting primarily on the 
conviction of the existence of God involved in the individual 
and total experience of men, as distinguished from the evi- 
dences through rational or logical processes. Certainly if 
the latter are made primary, or used alone, they should be 
brushed aside, as in dealing with them an undisciplined or 
untoward mind might, on a single point or connection, put 
everything to the hazard, whereas the variety and multiple 
character of our experience afford countless points on which 
to rest our convictions as to the existence of God. 

Will To Believe. 

Much is said to-day on the will to believe. 
Bishop Butler, even in his day, made prominent the 
fact that men are on probation as to their opinions as well 
as to their actions. He had much to say of an immoral and 
dissolute temper. By indolence, prejudice, or perversity, 
men may pass by evidence or fail to treat it fairly, and thus 
rest in false conclusions. Back of present choices and ac- 
tions, as an explanation of religious opinions, may be settled 
character, itself the result of former choices and actions. 
Original tendencies there always are, but in time, these are 
acquiesced in or modified by will. Thus are men responsible 
for their beliefs. 



24 



Doctrinal Theology 



Anti-Theistic Theories. 

Anti-theistic theories are those theories that either 
deny the existence of an absolute, or admitting the existence . 
of an absolute, deny to it personality. 

Positivism. 

Positivism, as propounded by Comte, denies the existence 
of an absolute. It may be defined as the theory that the 
mind can know phenomena and phenomena only, and that 
this knowledge is sufficient for all of the purposes of science. 
Its practical outcome is bald secularism. It attempts no 
theory of the universe, is theoretically helpless, and is pro- 
fessed by a small and diminishing class. Humanity is its 
fair-seeming god. 

Agnosticism. 

Agnosticism affirms the existence of an absolute, 
but denies knowledge of what the absolute is. Yet 
Spencer, its great representative, affirmed that it is a power 
manifesting itself in the universe, even affirming that it is a 
being, though not personal. The arguments proving per- 
sonality have already been named. 

Pantheism. 

Pantheism, in its modern form traced to Spinoza, declares 
that there is but one substance and it is spirit, though not 
personal, as personality would limit. Popularly described, 
Pantheism teaches that all is God and God is all. Its fun- 
damental positions prevent its learning from the universe 
what the absolute must be. It denies personality in man as 
well as in God. It affords no basis for morality. 

M aterialism. 

Materialism makes matter the absolute and has no place 
for personality. Freedom and responsibility have no definite 



Theology in General 



25 



meaning. The materialist invests matter with the quali- 
ties which he strips from God. He might well address his 
prayers to the great and inscrutable atom or the illimitable 
force. 

The various anti-theistic theories represent the wayward 
or incomplete struggles of the reflective side of man's nature, 
discrediting, instead of confirming and explaining, his spon- 
taneous convictions. We may say with Bacon that "a lit- 
tle or superficial knowledge of philosophy may incline the 
mind of man to atheism, but a further proceeding therein 
doth bring the mind back again to religion." 

Atheism. 

Atheism in the old sense of denying the existence of God 
can hardly be said to exist to-day. It represents rather pas- 
sion or a lapse of thought. "The fool hath said in his heart 
there is no God " The agnostic is sometimes called a "bash- 
ful atheist." The vulnerable character of the old atheism, 
and the cause of its disappearance, are well shown in a classi- 
cal passage from John Foster. 1 

Comparative Religion. 

Comparative religion is the designation for the science 
that presents the characteristics, and likenesses and 



lu The wonder then turns on the great process by which a man could 
grow to the immense intelligence that can know that there is no God. 
What ages and what lights are necessary for this attainment ! This in- 
telligence involves the very attributes of divinity, while a God is denied. 
For, unless this man is omnipresent, unless he is at this moment in every 
place in the un'» p:\-;c . be cannot know but there may be in some place 
manifestations of a deity by which even he would be overpowered. If 
he does not know absolutely every agent in the universe, the one that he 
does not know may be God. If he is not himself the chief agent in the 
universe and does not know what is so, that which is so may be God. 
If he is not in absolute possession of all the propositions that constitute 
universal truth, the one which he wants may be that there is a God. If 
he cannot with certainty assign the cause of all that exists, that cause 
may be a God. If he does not know everything that has been done in the 
immeasurable ages that are past, some things may have been done by a 
God. Thus, unless he knows all things, that is, precludes another Deity 
by being one himself, he cannot know that the being whose existence he 
rejects does not exist." 



26 



Doctrinal Theology 



contrasts of the different religions. It came into 
great prominence in the last twenty years of the last 
century, the special prompting being the discovery in India 
of an unsuspected mass of literature bearing on philosophy 
and religion. A theistic basis for the different religions is 
to be taken into account, even though the reflective element 
in the human mind may have largely nullified it as in Bud- 
dhism, or warped it as in pantheistic Brahmanism, or have 
minified it as in Confucianism and Shintoism. 

Brahmanism. 

Brahmanism or Vedism may be used as the designation 
of the early religion of India, while Hinduism may be used 
to designate the modified and variant elements belonging to 
later Indian religion. The sacred books for Indian religion 
are the four vedas, the upanishads, the code of Manu and 
the two epics, a section of one of which, the Bhagavad-Gita. 
is a sort of New Testament. Other books might be named. 
Brahmanism, outside of its later pantheism, is assertively 
theistic, has a large priest class and abounds in sacred ob- 
servances. Its characteristic may be said to be sacerdotalism 
or caste, as in India the social and religious are inseparable. 

Buddhism. 

Buddhism is a reformation of Brahmanism, orig- 
inating about 500 B. C. It largely put away divinities, 
priests, prayers and sacrifices. Some speak of it as a de- 
velopment of Brahmanism. After a temporary triumph it was 
rejected in India and came to prevail in Ceylon, Burma, Siam, 
and later in China and Japan. Its sacred book is the Tripit- 
aka, one of the sections of which the Dhammapada, is often 
compared with the New Testament. Buddhism is a religion 



Theology in General 



27 



of self-help and self-redemption and its fundamental doc- 
trines of reincarnation, kharma, and nirvana are in accord 
therewith. 

Confucianism. 

Confucianism may be said to be the state religion 
or ethical system of China. It takes its name from 
Confucius, who lived 500 years before Christ. He was 
a transmitter who edited the ancient native literature and 
added a book covering the more recent events. The so-called 
sacred literature includes the five king — Shu King, book of 
history, Shi King, book of poetry, Li King, book of rites, 
Yi King, book of changes and the book of annals. It also 
includes the four shu — the Analects, the Great Learning, 
the Doctrine of the Mean, and the writings of Mencius, 
these four works being written by successors of Confucius. 
The classic of Filial Piety should also be named. Ancestor 
worship is the nearest approach of Confucianism to being a 
religion. Yet as being largely a substitute for religion, its 
ethical and political elements take largely the character of 
religion, and thus it must be included in a consideration of 
the world's religions. 

Shintoism. 

Shintoism in Japan is less entitled than Con- 
fucianism in China to be regarded a religion. In both cases, 
overlapping Buddhism affords scope for the religious nature. 
In China, Taoism also profits by the neglects of Confucian- 
ism in the field of religion. Shintoism is quite specially a cult 
for the promotion of patriotism. Both Shintoism and 
Taoism have their sacred books. 



28 



Doctrinal Theology 



Zoroastrianism. 

Zoroastrianism was the religion of ancient Persia. 
The Jews, in association with the Persians, found 
much in their religion that agreed with their own 
faith. The everlasting contrast between good and evil was 
a point of agreement. Back of the dualism that character- 
izes Zoroastrianism, there is enough of monotheism to fur- 
nish a point of contact. The sacred book of Zoroastrianism 
is the Zend-Avesta. The Zoroastrians, or "fire worshipers," 
as they are mistakenly called, number ten or twelve thou- 
sand adherents in Persia and about a hundred thousand ad- 
herents in India. 

History of Religion. 

The title, History of Religion, is largely taking 
the place of the title, Comparative Religion. In all 
lines, origin and development are receiving special at- 
tention. An underlying connection is found between the 
rudest beginnings and the most advanced stages. The first 
impression made on many minds is that naturalistic theo- 
ries are creeping in. But when it is remembered that God 
is the author of the natural system and of the constitution 
of man, we may recognize his presence in a progress that 
would otherwise be set down as godless. It should not be 
a matter of surprise if the supernatural or transcendent is 
the close accompaniment or climax of the natural. It is 
scarcely necessary to state that the task of the history of 
religion leads to a special study of savage or barbarian reli- 
gions, whereas that of comparative religion leads principally 
to a classification of more developed religions. 

The Christian Religion. 

The Christian religion which formerly was identified with 
the sum of religion, is now recognized as one of the reli- 



Theology in General 



20 



gions. Various classifications have been proposed. Passing 
by the strict requirements which the history of religion 
would make, and heeding requirements of a practical nature, 
we may divide religions into the Christian religion and other 
religions. Thus we may put Christianity alone as con- 
trasted with "other religions" or the "ethnic religions." 
Adhering to and emphasizing the supernatural factor in 
Christianity, the following diagram may make clear the 
meaning intended: 

Pn.^iTivF JUDAISM 



MORAL NATURAL RELIGION / CHRISTIANITY 



3 SITIVE^CJCS ISSm" 

Z0R0ASTRIANI5M 
CONFUCIANISM 
SMINTOISM 
MOHAMMEDANISM 
DEAD RELIGIONS 
BARBARIAN 
RELIGIONS 

ORIGIN AND RELATION OF RELIGIONS 

Every actual religion has both a positive and a moral part. 
Christianity rests back on Judaism and natural religion, the 
two being interblended. The divine interposition and order- 
ing assisted and directed in the development and mainte- 
nance of the light from natural sources. In Christ the 
contribution of Judaism reached its completion. Christian- 
ity has an original and indefeasible title to all that Judaism 
and natural religion could supply. This is not the empty 
boast of the Christian, but the actual result of the work of 
God, in connection with the constitution and condition of 
man, for the salvation of men. 

The "other religions," "ethnic religions," as we may 
properly call them, are the result of the combination of the 
same moral elements that went with Judaism to constitute 
Christianity, with positive elements resting on human im- 



30 



Doctrinal Theology 



pulse or contrivance, doubtless in cases resting on blind, 
stumbling or imposture. The teachings of natural religion, 
without special divine tuition and correction, are, in a meas- 
ure, undeveloped or perverted. From such moral and posi- 
tive elements the "other religions" issue. They contain most 
important truths, but as religions they are false. They in- 
clude many perverted and repugnant elements. The sys- 
tems, judged from the standpoint of providing salvation, are 
entire failures. 

To make the diagram given suit the purpose of the his- 
tory of religion, it would be necessary to follow back the 
positive and moral elements to their beginning stages. 

Mohammedanism is a mongrel religion. Some of its ele- 
ments are to be traced directly to Christianity, others to 
early Judaism, and others to still different sources. 

Position of Christianity. 

What, then, is the position of Christianity among the 
various religions ? It was long thought that the lofty claims 
of Christianity could not be maintained, unless it was 
shown to be different in every way from the other religions. 
The foregoing description shows that it has much in com- 
mon with them. Not only may the elements supplied by 
natural religion be much the same, but as these may influ- 
ence more or less the positive characteristics of the various 
religions, the latter may be held to some extent in common ; 
yet expressions and features that at first may be thought to 
be identical may really be far different. A question may 
employ almost the same terms as the answer. A specula- 
tion may be confused with an authoritative declaration. A 
cry may be confounded with a divine supply of human need. 
Christianity stands identified with the answer, the authori- 
tative declaration and the divine supply, transcending by 



Theology in General 



31 



far, in its means and results, the anticipations expressed in 
the search and longing and anguish of the race. 

The Arminian doctrine of prevenient grace might have a 
bearing here. It declares that grace is given to all men to 
give them moral ability and inclination to accept salvation 
in Christ. Thus the truth in the ethnic religions might be 
referred to a Christian ground; yet prevenient grace may 
mean that the completeness of the perversion of man's na- 
ture was graciously stayed, and that the spiritual motives 
graciously excited fall in with the constitutional character 
of man, and contribute toward a normal state. Yet the ef- 
fects of the fall are evident enough. 

Christianity Not a Borrower. 

But, after all, is Christianity not indebted to the other re- 
ligions? The church fathers were right in answering the 
question in the negative. Christianity has an original title 
to all that was contributed by natural religion and Judaism. 
If Christian apologists are wise and fair, they will recognize 
the truth held by other religions. They will rejoice in the 
evidence of the religious constitution of man and in the con- 
tinued witness given to many of the important truths of 
Christianity. The other religions, both by their more favor- 
able elements and by their shortcomings, become a creden- 
tial of Christianity. The conclusion of the whole matter is 
that Christianity is at once the most exclusive and most in- 
clusive of all religions. It includes as its own elements of 
truth, of excellence, and of efficiency, wherever found, but 
utterly rejects the claims of other religions as systems of 
religion to a place along with itself. We must not be misled 
by a mistaken amiability in a case in which truth, the honor 
of God, and the weal of man are at stake; yet we may be 
just and conciliatory by recognizing truth and worth, wher- 



32 



Doctrinal Theology 



ever they exist. Likewise, the Christian religion, as coming 
from God, the author of all things, is the proper possessor 
of all the elements that enter into a true civilization. It 
sustains a just relation to them, supports them, and is sup- 
ported by them. While religion is itself a distinct thing 
belonging to the spiritual nature of man, it yet may be 
thought of as the right condition of all that belongs to man's 
character and life. Christianity cannot be outgrown, for 
all proper development belongs to it. The truths of other 
religions call for the completion and fulfillment provided 
in Christianity. 

The lessons to be learned are two: first, Christianity, as 
being the only religion that publishes a salvation, is to be 
proclaimed to all the world. All other good will surely fol- 
low, if suitable attention is bestowed. Second, in addition 
to scientific reasons, other religions are to be studied for 
the support that acquaintance with them lends to the 
Christian faith, and for the help that a knowledge of them 
affords in winning their adherents to the Christian religion. 



CHAPTER II. 

(Preliminary.) 

THEOLOGICAL ENCYCLOPAEDIA 

Encyclopaedia Defined — Chart of Theological Sciences — Manuals for 
Students — Exegetical Theology — Historical Theology — System- 
atical Theology — Practical Theology. 

Encyclopaedia. 

The term encyclopaedia is used in two senses ; first for the 
form of knowledge, a classification of its various branches 
or departments, and second for the matter of knowledge, 
or an alphabetical digest of the sum of knowledge. It would 
be very desirable if the term encyclopaedia, in accord with 
Dr. SchafFs suggestion, could be used for the former and 
the term cyclopaedia could be used for the latter, but as Dr. 
Schafjf says, usage makes no discrimination. In this connec- 
tion the term encyclopaedia is used in the first sense, for the 
outline of knowledge. Theological encyclopaedia gives us a 
map of the theological field. The theological student, at the 
beginning of his course, should have such a map before him 
in order that he may know the extent and the logical rela- 
tions of the subjects that will engage his attention. 

THEOLOGICAL CHART. 

The chart giving an outline of the theological field would 
properly be given here, but for obvious reasons it is placed 
next to the cover at the front of the book. 

The outline of the theological field referred to is for the 
most part that given in connection with the published out- 
lines of lectures by Dr. John McClintock. That outline 
however, began with what is here called "Christian Theol- 
ogy" and did not include any subdivisions under the "Organ- 
ization and Government of the Church." One's first impres- 
sion might be to draw up a new outline or to revise and 
combine the work of others in this field of endeavor, but re- 

33 



34 



Doctrinal Theology 



flection soon admonishes that no outline, especially in practi- 
cal theology, can be complete or satisfactory. There are 
sure to be innumerable overlappings. The diagram given on 
page 54 indicates that with some distinct material or aim, 
the overlappings become legitimate and useful. The divis- 
ion marked, "Organization and Government of the Church," 
of necessity brings out much in regard to the organs of the 
church that is already included, in a certain way, under the 
"Functions of the Church." The "Particular Agencies" of the 
church come into exercise, under the name of the "Func- 
tions of the Church," in whatever place or manner may be 
suitable for them. 

Any fairly drawn chart of the theological field cannot fail 
to be helpful in indicating the great breadth, manifold di- 
visions and internal connections of this vast and important 
field. It should be of service not only in a study of the 
various topics, but in a wise selection of subjects for sermons 
or addresses, and in bringing together needed materials. 

It will be observed that the nature of theological science, 
and the character of the various religions, including Chris- 
tianity, have already received attention in a general way. It 
remains to notice in a more particular way the divisions or 
departments under Christian theology, their inter-relations 
and proper development. 

Manuals for the Aid of the Ministry. 

The various manuals for the aid of theological students 
aim to meet one or more of three distinct needs. They fur- 
nish an encyclopaedia of theology — an outline, including also 
that measure of concrete information necessary to show the 
character and relations of the various subjects. Their sec- 
ond office is to supply a methodology — instruction how to 
bring one's self to the work of preparation and how best to 



Theological Encyclopedia 



35 



cultivate the field of theology. The third office is to supply 
a bibliography — a list of the books necessary or available, 
with some suggestions as to their character and value. In 
this chapter, the first of these offices is kept in mind with 
only incidental use of the others. 

Books for the aid and guidance of the Christian ministry 
have been published from the earliest times. These relate to 
the call, life, preparation, and special duties of the Christian 
minister, also to the field of theology to be traversed and 
drawn from. The manual by Chrysostom, "Concerning the 
Priesthood," and that of Augustine, "Concerning Christian 
Doctrine," both of the fourth century, had these purposes 
in view. Numerous other manuals followed at intervals. 
Erasmus and Melanchthon, at the time of the Reformation, 
made valuable contributions to this class of literature. The 
work of Schleiermacher, published in 1811, gave a great 
impulse to studies in this field. Hagenbach's "Encyclopae- 
dia and Methodology of Theological Sciences," first edition 
in 1833, and ninth edition in 1874, is a most useful manual, 
and furnishes the basis for most of the works now in use. 
It is the basis of the work in English by Crooks and Hurst. 
The lectures of Dr. John McClintock, reported and pub- 
lished by John F. Short, gave a clear and helpful presenta- 
tion of the main parts of the subject. The various books 
written by Dr. R. F. Weidner, give a general survey of the 
theological field. The "Propaedeutic," by Dr. Schaff has 
been referred to in the preface. 1 

ir The following is a note given by Dr. Schaff in the volume named : 
"When I was appointed, in 1869, Professor of Encyclopaedia and Sym- 
bolic, in the Union Theological Seminary, a doctor of divinity and editor 
of a leading religious periodical, asked me, 'Pray, tell me the name of 
your professorship?' When I told him. he said, with an expression of 
surprise, 'As to Symbolic, I never heard of it in all my life ; and as to 
Encyclopaedia, if you are a professor of that, they need no other pro- 
fessor.' " No incident could suggest more strongly the difference between 
encyclopaedia as giving the form or outline of knowledge and encyclo- 
paedia as giving the matter of knowledge. 



36 



Doctrinal Theology 



EXEGETICAL THEOLOGY. 

Exegetical theology is properly the first department of 
theology to receive attention. Christianity claims as its own 
the doctrine of God as presented under the subject of theism. 
It also recognizes reason as a source in the construction of 
the various Christian doctrines. Yet it is the revelation 
given in the Old and New Testament scriptures that consti- 
tutes the basis and distinctive character of Christian doc- 
trine. It is therefore necessary that the content of this reve- 
lation should be correctly known in its distinct parts and in 
its character as a whole. The title biblical theology is some- 
times made synonymous with exegetical theology, but it 
more generally means the systematic grouping of the results 
of exegesis. It will often be found to mean nothing else 
than the presentation of the interpretation by some one per- 
son of a fragment or trend of scripture and in special con- 
trast with past presentations of dogmatic theology. It is 
thus likely to be individual, fragmentary, and of the present 
moment. 

Biblical Philology. 

Biblical philology is necessary to an understanding of the 
Scriptures, as the Old Testament was given in the Hebrew 
language and the Xew Testament in the Greek. Some schol- 
ars at least must have this equipment, and its great value to 
all who can secure it is urged by the most responsible 
leaders in theological education. The study of the Bible 
in the English language, or whatever language may be one's 
vernacular, for those who have good reasons for not taking 
up the original languages, may be pursued with an interest 
and a profit appreciated now as never before. 



Theological Encyclopedia 



37 



Biblical Archeology. 

Biblical archeology is necessary to an understanding of 
many references in the Bible, and, moreover, it supplies most 
remarkable and convincing confirmations of the historical 
character of the Bible. 

The Canon. 

The canon of the Scriptures is a subject of great interest 
and importance. Scholarship and piety may be depended 
on to reach a proper decision as to the books to be included. 
Dr. Marcus Dods says that "the two attributes which give 
canonicity are congruity with the main end of revelation 
and direct historical connection with the revelation of God 
in history." 

Biblical Criticism. 

Biblical criticism, in its first form, sometimes called lower 
criticism, seeks to restore the original text of the Scriptures. 
While there are few variations from the Masoretic text of 
the Old Testament as fixed in the tenth century of our era, 
it is well known that in many places this text is unreliable. 
In the Greek Xew Testament, there are many variations in 
the many manuscripts, the variations being estimated by 
some at thirty thousand and by others at one hundred and 
fifty thousand. Those scholars who have given many years to 
ascertaining what must have been the original reading have 
put the world under great debt to them. 

Biblical criticism in its second form, higher criticism as it 
is called, has to do with ascertaining the authorship, time, 
and place of writing, and the particular character of the var- 
ious books of the Bible. In its negative or destructive 
character it has excited great alarm and hostility; in its 



38 



Doctrinal Theology 



positive and considerate character it is both profitable and 
necessary. 

Biblical Hermeneutics. 

Biblical Hermeneutics, or the science of interpreting the 
Bible, is a science of distinct theoretic and practical signifi- 
cance. The grammatical and historical method has taken 
the place of the old allegorical method. Protestants follow 
the principle of the analogy of faith, while Catholics urge 
the right of the church to interpret. 

HISTORICAL THEOLOGY. 

Historical theology gives us the events narrated in the 
Bible from the standpoint of the historian, instead of that 
of the exegete, and the history of the church in all of its 
departments and lines of activity, and in all of the stages of 
its development. It preserves and hands down the results 
in the fields of exegesis and Christian thought. From the 
beginning of human history until now there has been a mani- 
fest continuity in the progress and development of God's 
kingdom on earth. Historical theology naturally divides 
itself into a history of the life of the church and the history 
of the thought of the church. 

The History of the Life of the Church. 

The history of the life of the Church divides itself into 
the history contained in the Bible under the name of sacred 
history, and church history in the narrower sense, including 
the account of events this side of Christ. Other history is 
called profane history, though more generally this designa- 
tion is made to embrace all history not contained in the 
Bible, including ecclesiastical history. Biblical history as a 
distinct subject belongs under historical theology rather than 
under exegetical theology. 



Theological Encyclopedia 



39 



The History of the Thought of the Church. 

The history of the thought of the Church preserves the 
account of the logical outworking and expression of the 
great doctrines as to God, man and salvation. Thus the 
historical introduction is the natural introduction for almost 
every subject, the grasp or appropriation by the individual 
being a repetition in miniature of the thought and struggle 
and triumph of the Church. The thought of the Church has 
been progressive, but not a continuous cutting loose from 
the past. The thought of the Church has been expressed in 
doctrinal works, in various usages and in creeds. 

SYSTEMATIC THEOLOGY. 

Apologetics. 

Systematic theology embraces in the first place apologetics, 
the science that seeks to commend the Christian religion to 
those outside its pale. Here we think of Jews, agnostics, 
and non-Christians in general, but we may also think of the 
youth of the successive generations and of the untaught in 
general. Some of the noblest work of Christian scholars has 
been in this department. New presentations of the evi- 
dences of Christianity are necessary as new difficulties are 
raised and the attitudes of men become different. At the 
present time, what are called external evidences no longer 
have the force that they once had, but Christ himself and the 
Bible itself are proclaimed as self-evidencing and self-in- 
terpreting, and furthermore men say of the Bible that it is 
self-amending. Yet, the best scholarship never had a more 
necessary or promising task in commending religion than 
now. 

Polemics. 

Polemics, the science which seeks to defend true Chris- 
tianity against errorists within the fold of professed Chris- 



40 



Doctrinal Theology 



tians, rarely occupies an entirely distinct place. In setting 
forth true doctrines, the errors appearing in connection 
therewith are met and refuted. Polemics is often compelled 
to appear as very ungracious, because the most insidious and 
subversive errors are those that appear under the guise of 
the highest homage to religion and the highest attainments 
in the Christian life. A mystical element marks the highest 
form of spiritual life, yet through it, grave perversions ap- 
pear. The worst is the perversion of the best. Polemics, in our 
times, is rapidly passing into irenics, which seeks to mag- 
nify the things which those of the Christian name hold in 
common. The figure on page 54 might be adapted so as to 
indicate what individual Christians hold separably and what 
Christians hold in common. As time passes the circles are 
crowded closer together and the area showing things held 
in common is correspondingly enlarged. 

Dogmatics. 

Dogmatics is that part of systematic theology that seeks to 
define, explain, vindicate, and classify the doctrines of the 
Christian religion. If exegesis has wrought to any purpose, 
if church history has recorded any thing worth while, there 
must be material worthy of a serious effort to embody the 
same in scientific form. It must be confessed that some of the 
obloquy that is cast upon dogmatics is due to the non-pro- 
gressive and scholastic character of eminent leaders in this 
department; yet no concessions that justly can be made 
would cause Christian doctrine to be acceptable to those who 
have no place for settled belief or are arbitrary or conceited 
in their individual views. 

Ethics. 

Ethics, the science of right conduct, has according to 
the definition of theology already given a place in any 



Theological Encyclopedia 



41 



complete scheme of theology. Man's relations to his fellow 
beings, viewed under divine light and sanctions, and with the 
special motives supplied by reason and Christianity, make 
possible a science of conduct of a strictly Christian charac- 
ter. It is possible, however, for persons to deprive them- 
selves of distinctly Christian elements, and to construct an 
ethical system of a certain sort on a strictly natural or hu- 
manistic basis. Why persons should prefer the fragmen- 
tary and the weaker when the completer and the stronger 
offers itself is for the persons themselves to explain. 

Ethics is truly the science of the ideal in conduct. The 
goal is a true self-realization which can be attained only in 
an ideal environment in an ideal universe. If not at the 
beginning, at least in its successive stages, ethics, especially 
in practical relations, requires Christian truth and sanctions. 

PRACTICAL THEOLOGY. 

Practical theology is placed last, and properly thus, for 
all of the other departments are constrained to serve it. We 
speak of truth or science for its own sake. It does have an 
end within itself, namely its own completeness, but with the 
attainment of that end there is the service beyond itself in 
building up character and life, in restoring goodness, and 
in honoring God. The Westminster Form of Church Gov- 
ernment correctly says, "Knowledge is in order to good- 
ness." Thus from exegesis, church history, and Christian 
doctrine come streams of light and power to direct, lift up 
and bless humanity. Every truth has a practical value. 
Science, when viewed in this light cannot be arid and con- 
fining, or itself encased in scholastic forms. Practical feat- 
ures are so multiple and various that this department might 
be called, if we were compelled to coin a name, the depart- 



42 



Doctrinal Theology 



ment of miscellanies. Yet we may notice two main branches 
in the field of practice — the functions of the church and the 
organization and government of the church. The former in- 
cludes the obligations and service of ministers and laymen, 
the work of edification and guarding, the building up of the 
church in the home field and the extension of the gospel 
abroad. The latter includes the organization of the church 
and the Sunday school and all other agencies of like 
character and purpose. Practical theology which at one 
time was neglected, or supposed to be taken care of by its 
sister departments, has now come to be a many-branched 
and overflowing department, including besides homiletics, 
pastoral theology, and church polity, the subjects of the Sun- 
day school, child psychology, hymnology, church finance, 
sociology and so forth. 

The above description of the great field of Christian theol- 
ogy brings before us a faint view of the great resources, 
opportunities and obligations of ministers and Christian 
workers in general in the world and in the future that we 
face. In the field of theology there are enemies to be over- 
come as well as structures to be built. The great Akbar, 
before entering on the conquest of India, twice visited the 
country in disguise that he might become acquainted with its 
topography, its strongholds and points of weakness, and the 
best methods of attack. Encyclopaedia is not only valuable 
at the beginning of study, but throughout the entire course 
of study and still further in summarizing results and in 
drawing on the materials stored away. 

Methodology. 

That the advice to students of theology, commonly given 
under the title "methodology" may not be too manifestly 



Theological Encyclopaedia 



43 



lacking, the following heads, effectively elaborated by Dr. 
Schaff are here subjoined: 

1. Study devoutly and prayerfully. 2. Study enthusi- 
astically. 3. Study judiciously. 4. "Sana mens in cor- 
pore sano." 5. Study systematically. 6. Study faithfully. 
7. On reading. Under the last head he says: "Study the 
best books of the best authors, and the Bible most of all. 
Digest as you read, and impress the contents indelibly on 
your mind. Use the pen and note down or mark on the mar- 
gin what is most important and worth remembering. 'Le- 
gere sine calamo est dormire.' Lord Bacon says: 'Reading 
makes a full man, conference a ready man, writing an exact 
man.' " 

"So exercise your memory as to become in a measure inde- 
pendent of books. Make your memory a library, which 
you can use anywhere and at any time. It is of inestimable 
value to have in your brain a treasury of Bible passages, 
hymns, and a perennial flower garden of classical poetry." 



CHAPTER III. 



THE SCIENCE OF CHRISTIAN THEOLOGY 

Sources — Claims for the Scriptures — Evidences — Christ the Supreme 
Credential — Presence of the Supernatural — Balance of the 
Scriptures — Evidence of Experience — Use of the Scriptures for 
Doctrine — Order of Topics — Supplement: Some New Books on 
Theology. 

Prior to the consideration of the various Christian doc- 
trines, it is customary to treat, by way of introduction, such 
subjects as sources of doctrine, the particular character and 
claims of the Scriptures, the relation of the field of theology 
to other fields of thought, the methods to be used, and 
the order of topics to be followed. These subjects will re- 
ceive only the briefest treatment here. 

A fundamental difference in the presentation of a subject 
appears in this, that one person takes for his starting-point 
the completest development and highest expression of the 
thought with which he deals, and another person starts 
with fundamental principles and rudimentary beginnings. 
The same person in the same or different circumstances may 
employ the one method or the other. When we are looking 
immediately to practice we may well start from the cli- 
max of past attainment and bestowment. Especially may 
we do this when the persons with whom we are dealing 
recognize the force and authority of the highest expression 
of truth. 

Reason. 

Of the two sources of our knowledge of doctrine, reason 
and the Scriptures, the former represents foundations or 

44 



The Science of Christian Theology 



45 



beginnings. God is the author of the human soul, with its 
crowning principle of reason, as well as of the Scriptures. 
In the First Chapter of Romans, the Nineteenth Psalm, and 
many other parts of the Scriptures, this teaching within 
man's own soul is recognized. The Scriptures appeal to 
man's mind as the basis on which their claims are to rest 
and as the medium of their interpretation. Natural theology 
is the expression of the light that is in man and the universe 
in regard to divine things. The contrast between nature and 
revelation is a proper one to make, even though the contrast 
may be viewed as only relatively correct The man who says 
that all heavenly light is natural, and the man who says that 
it is all by revelation are equally right and equally wrong. 

Revelation. 

While the term revelation may be applicable to any spir- 
itual light at the beginning or along the way, it is specially 
applicable to the highest and strongest bursts of light which 
leave no borderland between heaven and earth. God is God 
and man is man, but the margin of separation is in a measure 
removed. If some one wishes to call all of the spiritual light 
that age after age has shined in the sky that overarches our 
sombre earth by the name revelation, we may then call that 
light which culminates in the Scriptures special revelation, 
or we may, because of its distinctive character and eminence, 
call it simply revelation, omitting all words of description or 
limitation. In the One Hundred and Nineteenth Psalm the 
light that was already glowing in Israel was called, in a 
great variety of expressions, while there were as yet no col- 
lected writings, the word of God. In the Old Testament, 
especially through the prophets, and in the New Testament, 
especially through Christ and the apostles, we have the clear- 
est, fullest, and most authoritative expression of spiritual 



46 



Doctrinal Theology 



truth, the capitalized and culminating experience and efful- 
gence of all time. It is ours and our hearts respond to it. 

The existence of a special light coming from above, with' 
attendant helpful influence, is declared in various passages 
of scripture. Three of these may be given. Christ is 
spoken of as ''the light which lighteth every man coming 
into the world"' (John I., 9). "But to each one is given 
the manifestation of the Spirit to profit withal" (I. Corin- 
thians XII., 7). "For the grace of God hath appeared bring- 
ing salvation to all men, instructing us," etc. (Titus II., 11, 
12). 

The Scriptures. 

In a w r ay too marvelous to be couched in any complete, 
single theory, this truth or revelation is given to us in the 
scriptures of the Old and Xew Testaments. They thus 
become a permanent source of information and guidance 
and are available and competent for even- member of our 
race. At first the record of the highest experience and spir- 
itual light that our world has known, they become the source 
for re-creating that experience and for the widest dissemina- 
tion of that light. 

As already indicated, our practical occasions are often 
best served by our using at once the highest light and author- 
ity to which we have attained, other light and authority 
being taken for granted. We see, therefore the place held by 
the Scriptures. 

Claims Made by the Scriptures for Themselves. 

Three quotations from the Scriptures may be given indi- 
cating what the Scriptures claim for themselves as a trust- 
worthy setting forth of the revelation of God. "Every scrip- 
ture inspired of God is also profitable for teaching, for re- 



The Science of Christian Theology 



47 



proof, for correction, for instruction, which is in righteous- 
ness, that the man of God may be complete, furnished com- 
pletely unto every good work" (II. Timothy III., 16, 17). 
"Knowing this first, that no prophecy of scripture is of 
private interpretation, for no prophecy ever came by the will 
of men ; but men spake from God being moved by the Holy 
Spirit" (II. Peter L, 20, 21). "For whatsoever things were 
written aforetime were written for our learning that through 
patience and through comfort of the scriptures we might 
have hope" (Romans XV., 4). 

The Christian Church has always given a high value to 
the Scriptures, not always fully or justly setting forth their 
character and place, but ever unspeakably indebted to them. 

Evidences. 

What are the evidences on which the claims of the Scrip- 
tures and the claims made for them are to be sustained ? In 
earlier times, the Bible was first accepted as valid history, 
and then the miracles and prophecies therein contained were 
used as external evidences to prove a supernatural revela- 
tion and also the inspiration of the sacred books. Then the 
contents of the Bible were used as internal proofs of the 
claims made for it. Then further, the experiences of the 
soul were used as a corroborative testimony. 

In our day, the temper of our times being what it is, it is 
found best to reverse the order, the internal evidences, both 
internal to the Bible and internal to man, being considered 
first. 

Christ the Great Credential. 

To go at once to the very heart of the matter, the charac- 
ter, acts, and words of Christ as set forth in the gospels are 
recognized as the supreme credential. The person of Christ, 



48 



Doctrinal Theology 



while as a distinct doctrine to claim attention farther 
along, must in a manner be brought in here, even though 
the fact of anticipation and a certain measure of repetition 
might seem to forbid it. The argument from the matchless 
person of Christ was elaborately brought out by Dr. Bush- 
nell in the tenth chapter of his work on "Nature and the Su- 
pernatural,'' published in 1858. The chapter has been pub- 
lished in separate form, and has been called a "great little 
book." Dr. Francis Clark, of Christian Endeavor fame, says 
that it yet remains the best cure for infidelity. A few years 
later Dr. Philip SchafT presented the subject comprehen- 
sively in his work on "The Person of Christ." Others, in 
varying forms have made good use of the standpoint and 
distinctions thus early brought out. The supernatural char- 
acter of Christ is shown by his essential transcendence of 
the powers and possibilities of man, even the picture pre- 
sented in the Gospels being proof of a divine original. Syd- 
ney Smith says of a great man that he is not one man, that 
he is eight men. Christ was more than the best of all men. 
He combined elements not usually found together in men. 
He held apart qualities usually confused in men, or, what 
is perhaps saying the same thing, where a temper or action 
might be carried to a greater or less degree of assertion his 
restraint halted him at the ideal limit and maintained for 
him an ideal equipoise. He was pious without repentance, 
spiritual without asceticism, righteous without legality or 
censoriousness, earnest and not violent, fervent and not fa- 
natical, gentle and not wavering, liberal and not lax, benevo- 
lent and not ostentatious. He built his kingdom on the poor 
and lowly, but was free from all partisanship. He evinced su- 
perhuman sensibility and at the same time a mysterious com- 
posure. His pretensions were amazing, yet natural and 



The Science of Christian Theology 



49 



credible, and without the semblance of conceit. He was pro- 
found and yet simple. Displaying an unheard-of humility, 
he yet undertook the task of transforming the world. Liv- 
ing on the most familiar terms with his disciples, he inspired 
their increasing veneration and devotion. He represented 
humanity at its zenith and at the same time the veiled splen- 
dor of God. Through these and other distinctions and ex- 
pressions have men sought to depict his character. 

There is but one conclusion. The Scriptures which pic- 
ture to us such a character have more than natural elements 
on which to draw. 

Miracles and Prophecy. 

Strange as it may seem, the miracles and prophecies, and 
even the claim of inspiration for the Scriptures, which at the 
first we passed by, now seem credible and even essential and 
related parts of one great system with Christ as the center. 
The miracles, instead of being simply sign-boards pointing to 
something else come themselves to be the constituent ele- 
ments of God's redeeming work. A new atmosphere is con- 
stituted into which enter miracles, prophecy, and inspira- 
tion. Every one of the elements thus involved comes to 
have in turn its own evidential and interpreting value. 

Lotze on the Supernatural. 

This being the first place in which the elements superior 
to the constitutional powers of man are directly brought in, 
it may be proper to quote the language of the distinguished 
German philosopher Lotze, as to the possibility of divine 
interventions and disclosures in an extraordinary manner or 
degree : 'There is nothing whatever that stands in opposition 
to the further conviction that God at particular moments and 
in particular persons may have stood nearer to humanity or 



50 



Doctrinal Theology 



may have revealed himself at such moments and in such 
persons in a more eminent way than at other moments and 
in other persons." He at once supports this position by re- 
ferring to the relation in which Christ "stood to God as abso- 
lutely unique, not only as to degree but also as to its essential 
quality." Evolutionists who speak of the evolution of man 
spiritually, can hardly, without denying their fundamental 
principle, deny the possibility of something new and special 
in human history. Their effort to explain Christ might lead 
to the correction of some of their naturalistic assumptions 
in regard to antecedent evolution. 

Balance of the Scriptures. 

Much that is said of Christ is applicable to the Scriptures. 
Their comprehensiveness, balanced character, and profound 
unity put them into a class by themselves. Their spiritual 
force and heavenly atmosphere, and at the same time, fidelity 
to reality, make their own impression upon us. We say of 
Christ that he is self-evidencing and self-interpreting. We 
make a like claim for the Scriptures. The danger that the 
usefulness of the Scriptures as a spiritual guide to man 
might be jeopardized by the elements taken in through the 
ages from human actors and agencies is provided against 
by elements within the Scriptures themselves, and by the 
character of Christianity as a living religion. Dr. George P. 
Fisher says that the Scriptures are "self-amending," the 
later correcting the application of the earlier, and we might 
add that they are self -protecting, the essential and ultimate 
elements holding in check wrong interpretations and appli- 
cations. Thus what the Scriptures most need is not to be 
defended but to be read and known and preached and lived. 



The Science of Christian Theology 



51 



Evidence of Experience. 

Turning from evidence that is internal to the Bible, to 
that which is internal to man, and this will be found to be 
much the same thing, we notice what is known as the test 
of experience. Our beliefs rest much on what we are, our 
sense of need, our aspirations, the trials we meet, our prac- 
tical occasions, our moral attitude as entering into and 
affected by all these. The little book by F. J. McConnell, 
now bishop of the Methodist Episcopal Church, on "Re- 
ligious Certainty," shows by many illustrations and exam- 
ples that our religious beliefs are less subject to rational or 
logical processes than many have supposed, and more the 
result of our will or attitude amidst all of the things that 
enter into our experience. This is certainly a fairer test 
for the world of mankind than one based on mere learning 
or logical ability. While those who do not have religious 
difficulties of a graver sort may find greater difficulties 
raised than are removed by the reading of the book named, 
certainly some readers at least will be greatly benefited by 
reading said book. 

This place given to experience or life, instead of dispens- 
ing with the historical, actually requires the historical. How- 
ever, in many cases the historical as such is not clearly 
discerned or recognized at the first. Once recognized it 
gives increased strength and reliability to experience and 
life. 

A Word of Caution. 

Care is necessary lest a person follow his own imaginings, 
impulses, or individual inclination, instead of the collective 
light given to the people of God and the true light that shines 
into his own soul. The Holy Spirit has been spoken of as 
the conservator of orthodoxy. If one chooses to follow 



52 



Doctrinal Theology 



his own wayward spirit not even the firmest outward au- 
thority can stay him. Thus in the use of experience, as at 
every other point, every one is strictly on probation. 

Reason to Interpret. 

After the revelation has become authenticated to us, rea- 
son must come into use in interpreting and applying it. We 
:>ften say that the Bible is to be interpreted as any other 
book. This must not mean that the Bible is to be accepted 
as containing a revelation and then interpreted as though it 
does not contain a revelation. Just as another book is to 
be interpreted with reference to its source, so the Bible is to 
be interpreted with reference to its source. In this way 
reason is true to itself all the way through. 

Use of the Scriptures for Doctrine. 

In using the Scriptures for the construction or support of 
doctrine, the trend of scripture is to be taken into account, 
rather than a technical interpretation of any particular pas- 
sage. The old method of singling out particular proof-texts 
gave to doctrine an arbitrariness and finality very pleasing 
to the builder of a system, but it led to a formulation very 
unnatural and hampering to those that lived after him. The 
trend of Scripture and the controlling use of the more 
central and the more evident parts may fairly be allowed to 
decide doctrinal issues. 

Inasmuch as the union of the human and the divine in the 
Scriptures, and it might be added in the development of doc- 
trine, is much the same as the union of the human and the 
divine in Christ, the treatment of that subject will throw 
light on the subject here presented. 



The Science of Christian Theology 



53 



Order of Topics. 

The order in which the particular Christian doctrines are 
taken up depends on the principle of division made use of. 
What is called the Christo-centric principle is often put for- 
ward. Christ, in connection with his redemptive system is 
first taken into account, and then antecedents of redemption, 
for example, the doctrine as to God, and then consequents of 
redemption, for example, the making effective in man of the 
redemption, receive treatment. While it is true that we can- 
not honor Christ enough and that much that we know of God 
and divine things we know through the light shed by Christ, 
and also that the great facts of redemption are brought 
about through him, yet the Christo-centric principle fails to 
give us a natural and advantageous order of treatment for 
the Christian doctrines. This does not mean that we are not, 
in taking up any particular subject, to take the Christian 
standpoint and make direct and full use of the Scriptures 
What is called the logical order, the order in which the top- 
ics naturally present themselves in thought, is the order of 
treatment best approved. This is the order in which the 
various topics will now be taken up. 

Every topic has its distinctive aim and material, though 
a large part of the material used may be common to two 
or more topics. Likewise different sciences may use in large 
measure the same materials, shaped, however, to their partic- 
ular aim. Thus the realities or phenomena of any field do 
not admit of any exclusive claims. Materials for the di- 
visions of a treatise or for a multitude of sermons or ad- 
dresses come under the same rule. The important thing is 
that there shall be a distinct aim which shall so select and 
organize material as shall justify the right and title of the 
scientific or literary product. 



54 



Doctrinal Theology 



As indicating that there may be a distinctness of subjects 
and at the same time, an overlapping of subject matter, the 
following diagram may be useful : 



EXEGETICAL THEOLOGY 




HISTORICAL THEOLOGY! I Y3| 4 131 II SYSTEMATIC THEOLOGY 



PRACTICAL THEOLOGY 

DISTINCTIVE, AND OVERLAPPING PARTS 

Supplement to Chapter III. 

SOME NEW BOOKS ON THEOLOGY. 

Grounds for Belief Specially Noticed. 

A general theological change was ushered in with the 
'60's of the nineteenth century. Regularity and unvexed 
confidence in doctrinal statements, or at least belief that final 
positions in theology were at the point of attainment, be- 
longed to the earlier period, and in limited examples passed 
over into the period that followed. A spirit of questioning 
and dissatisfaction with all unreality and an overwhelming 
sense of the greatness and complexity of the problems with 
which theology deals, became the characteristic of the new 
era. Discussions of particular subjects, formulation along 
restricted lines, began to mark theological deliverances. 

Of late there has been a growing conviction that a new 
period of comprehensive construction in theology, of which 



The Science of Christian Theology 



55 



some examples have already offered themselves, is immedi- 
ately before us. Those who expect a return to old positions 
will be disappointed, as will also those who expect the new 
positions to be severed from all historical roots. 

"God Creator Lord of All." Dr. Samuel Harris, 1896. 

In pages 1 to 43 of the first volume Dr. Harris makes one 
of the strongest statements possible of the necessity of doc- 
trinal development and statement. In his presentation of 
the grounds of belief he makes the most of the positions 
taken in his earlier works, "The Philosophical Basis of The- 
ism," and "The Self-Revelation of God," in which intuitive 
and logical elements were strongly presented. Yet in re- 
peated instances and varied forms he insists on the whole 
field of the mind and experience as a necessary ground of 
truth. Dr. Harris' work, while far from conventional in 
form, marks the culmination of the earlier method of treat- 
ment and points the way to the new liberty and larger re- 
sources in theology. 

"An Outline of Christian Theology." Dr. W. N. Clarke, 
1898. 

Dr. Clarke's "Outline" is generally recognized as the pio- 
neer American work along the new line of theological con- 
struction. A Baptist, a Calvinist, a professor of systematic 
theology, Dr. Clarke surprises every one by his freedom from 
trammel, his devotion to reality, and his courage of state- 
ment, of which he himself seemed to be unaware. His pro- 
foundly religious and distinctly Christian character and pur- 
pose are everywhere apparent. He defers to the old classifica- 
tion, and hence his topics are easily followed. He deplores 
over-systemization on the one hand (p. 60) and fragmentari- 
ness on the other (p. 61). He gives an excellent statement of 



56 



Doctrinal Theology 



human freedom (pp. 137, 420, 421, 451). Positions from 
which there will be dissent from one standpoint or another, 
are that there was a divine purpose in sin. that the second 
coming of Christ is a process, not an event, that the judg- 
ment is at death, that the resurrection consists in the giving 
of a spiritual body at death, and that there is hope for the 
final salvation of all men. though retribution is real and char- 
acter must not be overlooked. 

His view of the Scriptures is indicated in the following 
passages : "Inspiration inspires — that is, it spiritualizes, ex- 
alts, suggests, empowers ; it gives a man's powers to the 
Spirit for all high uses. Inspiration of men. of the kind 
that has now been described was a result that was to be ex- 
pected from revelation. The truth that was coming from 
God concerning himself and the relation of men to him made 
its impression upon his people and especially upon the choic- 
est spirits among them. Using the truth thus revealed, the 
Spirit of God wrought powerfully upon receptive minds. * 

* * The inspiration of the Bible is not the ground of its 
authority so much as its authority- is the evidence of its in- 
spiration. It is often supposed that the great need of man- 
kind is an outward standard of truth, corresponding in its 
sphere to the standards of weight and measure that are kept 
by the governments — a standard precise, unmistakable, in- 
fallible, and unalterable. Such an infallible standard some 
seek in the Church, and some in the Scriptures. But the 
real need of mankind is rather an abundance of truth itself, 
not in words merely, but in life, — truth rich, free, spiritual, 
plentiful, alive, self-imparting, even as it is in Christ, to- 
gether with a heart that perceives its divine beauty and au- 
thority and accepts it from inward love. The needful gift 
is not an infallible form of words, valuable because accurate, 



The Science of Christian Theology 



57 



influential mainly upon the understanding, but rather a di- 
vine savior, full of grace and truth; a divine religion, true 
and vital ; a Holy Spirit who can make men new creatures. 
When Christ was departing he trusted his gospel in the 
world to the Holy Spirit, who was to abide with men. * * 
* * Christian faith may well rise to the Master's point of 
view and recognize in the Scriptures an authority that does 
not bind, but sets free, and hear them saying with Paul, — 
himself writing scripture when he said it,- — "Not that we 
have dominion over your faith, but we are helpers of your 
joy, for by faith ye stand." 

"Reconstruction in Theology!' Dr. Henry Churchill King, 
1901. 

The merit of Dr. King's timely work consists in its admir- 
able spirit, keen insight, and practical suggestions. He does 
not delude himself with the idea of finality in theology and 
does not complain because it costs something to reach the 
truth, quoting Drummond's statement that 'truth never be- 
comes truth until it is earned." He outlines the character- 
istics of our new age with which the theologian is to be 
sympathetically familiar. He accords large rights and gives 
much credit to biblical criticism. He makes religion to con- 
sist in personal relations. As to divine revelation, the doc- 
trine as to God, and truth and fact in general, he sees a 
place for a necessary probation, as indicated in the following 
fine passage : "Closely connected with this kind of certainty 
that we may have of God is the reason that exists for the 
needed obscurity of spiritual truth. This reason is like the 
familiar advantageous deficiency in moral insight, as it has 
been called, according to which, in spite of much experience 
of the happiness of doing right, it still seems to us, with each 
recurring temptation that our happiness lies in the line of 



58 



Doctrinal Theology 



the temptation and that to turn from this temptation is to 
turn our backs on our happiness. This deficiency in moral 
insight, as well as the familiar complaint that the wicked 
prosper, that the righteous are not always rewarded, that the 
innocent suffer, — all this is necessary if life is to be at all an 
adequate sphere for the development of moral character. If 
the reward of righteousness followed at once and invariably, 
and if this were always infallibly clear to us, we could not 
trust our own righteousness ; it would seem at best but en- 
lightened selfishness. But now 'we can serve God for naught.' 
Now a similar reason exists why God's relation to us must 
not be an obtrusive one, but often hidden past our tracing 
out. As Kant long ago pointed out, if God were always cer- 
tainly and patently present to us with full sense of the mean- 
ing of the fact, there would be such excess of motive as prac- 
tically override our freedom. There would be, again, no 
proper sphere for the development of real character." 

"System of Christian Doctrine." Dr. Henry C. Sheldon, 
1903. 

Dr. Sheldon's treatise, while holding for the most part to 
traditional views, sets them forth in the light of the new ad- 
vances in theology and in a clear and forcible way. He 
holds that "the substantial truth of biblical history is all that 
is needed to support the edifice of revelation, and that sub- 
stantial truth is not denied by occasional errors in subordi- 
nate details." 

"The Christian Faith/' Dr. Olin A. Curtis, 1905. 

This work is a forceful, personal confession of faith hav- 
ing all of the strength and weakness of such a presentation. 
It gives great emphasis to personality and the solidarity of 
the race. In view of the representative place and influence 
of Dr. Curtis as a teacher of theology in Drew Theological 



The Science of Christian Theology 



59 



Seminary of the Methodist Episcopal Church, his vigorous 
expressions on some important subjects will be given large 
space in this connection. Passing by uses and contrasts that 
are legitimate and useful as employed by others, such as 
faith and philosophy, faith and reason, and faith and 
knowledge, Dr. Curtis gives a special force to the contrast, 
belief and knowledge, the former meaning the confidence in 
the truth or reality of the object of a venture at the urgency 
of an ideal, and the latter a coercive certainty of a truth 
or reality capable of universal and irresistible transfer from 
mind to mind, the former not being capable of such transfer. 
The following quotation can scarcely, with justice, be short- 
ened : 

"The realm of reality is vaster than the range of coercive 
objects, and the realm of truth comprises many rational real- 
ities that cannot be demonstrated. As one has said, 'God 
thinks beyond geometry and wills existence beyond our corn- 
fields.' It is even doubtful to me whether in our final, eter- 
nal life all that is true or real to God will be coercive to 
us. In any case, there can be no question as to our condi- 
tion now. In this life there are many things necessary to our 
highest good, which must be seized by belief if they are 
seized at all. The main peculiarity of belief, as contrasted 
with knowledge, is that it always involves personal decision. 
Some of the higher forms of knowledge are personal to the 
extent that they are interlaced with self-consciousness, but 
they are never direct resultants of self-decision. Indeed, 
the worth of knowledge lies largely in the fact that it comes 
by coercion. You cannot, whatever may be your character, 
stand out against a demonstrable truth. If you try to re- 
sist the multiplication table, you will be given shelter in an 
asylum. Belief, on the contrary is very largely a personal 



60 



Doctrinal Theology 



creation. Whether you will have any beliefs or not depends 
in the last issue, upon yourself, upon how much you care for 
your ideals, upon how much you are willing to venture in 
the name of a finer manhood. And so in belief there is a dar- 
ing, a militant spirit, a resolute purpose to fling one's whole 
being beyond the common place of the surface experience. 
As James Russell Lowell says, 

'Experience is a dumb, dead thing, 
The victory is in believing.' 
"It is, therefore, belief and not knowledge which indicates 
a man's personal character — yes, and helps to form his per- 
sonal character as well. * * * Even if a belief at last 
turns out to be untrue, in part or altogether, it may not be 
an entire waste, provided it expresses the longing and striv- 
ing of a person after a lofty life. At this turn of our dis- 
cussion, however, we need to be most discriminating. Belief 
is never at all like presumption. It does not even look like 
presumption. In presumption a man is willful, egotistic, 
self-sufficient. 'He is not loath to fool with facts.' Pre- 
sumption is enormously selfish, wanting things for self at 
any cost. 'Even in prayer it is only his crop which must 
catch the miracle.' In belief, veritable belief, on the con- 
trary, a man is a humble and reverent servant of all reality. 
Toward men he may be as commanding as Martin Luther, 
but toward a fact he is as docile as a child. He says, 'If that 
is so, then I will yield my point.' Often, indeed, belief is but 
knowledge idealized. It is thus in friendship and in pa- 
triotism. And even in religion, belief (now called faith) 
begins in real self-knowledge and then springs toward the 
sky to live an ampler life. * * * Christianity is not an 
exact science aiming to force assent by an irrefragable math- 
ematical process. There is not one Christian doctrine, not 



The Science of Christian Theology 



61 



one Christian event, not one Christian reality, securely beyond 
the possibility of some man's personal rejection. Not only 
so, but this possibility of personal rejection is the key to 
the entire worth of the Christian religion. Were men co- 
erced into a knowledge of God and Christ and all of the 
mighty matters of redemption, personality would be over- 
whelmed and there could be no personal repentance, no per- 
sonal faith, no personal peace, no personal loyalty — no per- 
sonal service. No, no, the Christian intention is not to 
make provision for knowledge, not in any fashion to compel 
the mind — not even to satisfy the mind as an isolated frag- 
ment, as a mere instrument of rationality. The Christian 
plan is to meet the whole man with his mind, his personality 
and his conscience. More closely yet, the Christian inten- 
tion is to take a moral person who dares, under the stress 
of his moral needs, and with his ideal beckoning in the 
distance, to believe in Jesus Christ and his atonement for 
sin — to take, I say, this venturing Christian, and satisfy 
him — make him certain, in every crevice of his manhood, 
that whatever of person or event or doctrine is vitally co- 
herent with his experience is grounded in reality or vibrant 
with truth." 

On the authority of the Bible, Dr. Curtis says : 
"The Bible is an ultimate authority to men, because it 
appeals to them with spiritual cogency. This is the basal 
principle. This appeal is basal to the moral person because 
it fits into and stimulates and enlarges his own moral ideal. 
This appeal is cogent to the Christian man, because the 
Bible, as used by the Holy Spirit, has largely produced his 
Christian experience, and also because the Bible now nour- 
ishes and expresses that experience. This appeal is more 
widely cogent to the Christian man in actual Christian fel- 



62 



Doctrinal Theology 



lowship and service, because he now apprehends the Bible 
through the combined experience of his brethren. 

"The scope of biblical authority exactly coincides with 
the scope of the biblical purpose ; and the purpose of the 
Bible is to furnish in moral cogency all the data necessary 
to understand, to accept, to assimilate and to preach the en- 
tire plan under which God redeems mankind. * * * As 
to inerrancy, even on matters not scientific absolute iner- 
rancy in the Bible is not required, provided the portrait of 
Christ, the facts and doctrines of redemption, and the prin- 
ciples of Christian conduct are supplied in sufficiency for 
the Christian consciousness. " 

"Realities of Christian Theology." Dr. C. A. Beckwith, 1906. 

The author of this work, while laying great stress on the 
authority of Christian experience and the value of the Bible, 
seeks to meet the various demands coming in the name of 
history, science and modern thought and life. He carries 
the idea of evolution into every sphere and phase of thougnt. 
The crux of evolution as applied to theology does not so 
much appear in connection with the subject of man's origin 
as it does in connection with the subject of the origin of 
sin. At the point where man becomes man and person- 
ality appears, the affirmation, in an exclusive sense, of the 
individual self and persisted in after it is seen to be opposed 
to the ideal relation to God, is the beginning of sin, consti- 
tutes the "fall." Dr. Curtis, while not quite so thorough- 
going in his theory of evolution, makes sin at the begin- 
ning to be man's failure to organize himself on the basis of 
the ideal, at least his theory of depravity as the "inorganic" 
would seem to imply this. Dr. Curtis make? the account in 
Genesis to be a true picture history. Dr. W. N. Game 
openly faces the issue. These writers do not so much make 



The Science of Christian Theology 



63 



the fall to be a holding with accumulated animal desires as 
a break with new and loftier elements when they appear. 
Dr. Beckwith sees no need of affirming a total depravity 
or prevenient grace, but interprets man strictly on a psycho- 
logical basis. Sin, inherited depravity, and a gracious re- 
demption, are fully recognized. Viewing punishment as 
both preventive and retributive, and acknowledging the su- 
preme facts of personality and character, he does not ven- 
ture with confidence to predict the final salvation of all men, 
but, with Dr. Clarke, this view evidently holds his sym- 
pathy. 

On the question of authority in religion the following 
quotation expresses the view of Dr. Beckwith : 

"One has moreover to make up his mind as to the nature 
and principle of authority. Reduced to its lowest terms, 
this is conceivably of only two kinds — external and internal. 
It is exterior when it comes as an arbitrary or coercing 
power. Thus there is the authority of the Scriptures, or 
that of tradition as presented in the creeds, customs and 
institutions of the church. But the principle of external 
authority no longer rules from its ancestral throne. Sys- 
tems of religious beliefs, venerable by reason of age and 
the support of great names, and long guarded from pro- 
faning hands are now subjected to fresh and unsparing 
criticism. No appeal can be finally ratified by the will that 
fails to pass muster in the intelligence. * * * The ul- 
timate moral authority binding on the Christian man is 
that, and that only, which has its seat within his own con- 
sciousness. Without qualification and without reserve, the 
apostle states the principle. 'He that is spiritual judgeth all 
things, and he himself is judged of no man.' " 

The Christian consciousness having such liberty and au- 
thority, how can it discriminate and use the truth of the 



64 



Doctrinal Theology 



Scriptures? Doctor Beckwith says: "There is in Jesus' 
teaching a sovereign, creative truth to which all else in the 
Scriptures stands in a secondary and more or less loose 
relation. This essential truth has and must have had its 
necessary unfolding. That and that alone which grows out 
of this radical principle is available and authoritative for 
theology." 

"Christian Theology." Dr. William Adams Brown, 1906. 

Doctor Brown thus expresses the purpose of his book: 
"The public which it addresses consists of those who feel 
themselves at home in the Christian church, who value the 
heritage which has come down to them from the past as a 
priceless possession, but who do not always see clearly how 
to relate this treasure to the world of thought in which they 
are living and so find themselves in a situation of perplexity, 
if not of positive distress. To such the reinterpretation of 
old terms here proposed may serve as a help and not a 
hindrance, fostering that sense of spiritual unity with the 
past without which the religious life of the present must 
necessarily be impoverished." 

Doctor Brown thus refers to authority in religion: 
"There are two chief views of the nature of religious au- 
thority. To the first it is wholly external to the individual, 
beginning where human reason and conscience break down ; 
to the second, it has its seat (not its source) within the in- 
dividual, and consists in the appeal which is made by 
divine truth to the reason, conscience and religious feeling 
of man. * * * The view of authority which finds its 
seat in the individual conscience is not inconsistent with 
the acceptance of an objective standard." 

"Thus the Bible is at once a revelation and a record 
of a revelation. By its witness to the historic Christ, it points 



The Science of Christian Theology 



65 



the Church back to the source from which its distinctive 
message sprang, and so affords a test by which successive 
generations may test the purity and genuineness of their 
Christian life. Through its living message to the needs and 
longings of the present, it lifts men, through communion 
with the historic Jesus, to faith in the living God from 
whom he came. The union of these two qualities constitutes 
the distinction of the Scriptures from other writings and 
justifies the unique place assigned to them by the church as 
inspired, that is, the authoritative writings." 

Doctor Brown approves the most of the old doctrines and 
gives them a new setting. As to the will, he inclines to de- 
terminism. Election is to service. There is no place for a 
personal second advent, or a resurrection or judgment at 
some time separated from the death of the individual. Sin 
may be necessary, hell may be ethicalized and sin as well 
as suffering excluded from the universe. 

"A Manual of Theology." Dr. J. A. Beet, 1906. 
The English Wesleyan author of this book writes from 
the liberal standpoint, which for a number of years has been 
generally accepted in England. On the authority of the 
Bible, he says: "The real distinction of the Bible from 
other books is the unique nearness of its writers to special 
supernatural and historical revelations from God to men 
culminating in the gospel of Christ ; in its unique place in 
God's purpose of salvation ; and in the unique influence of 
the Spirit of God guiding and controlling them so as to se- 
cure through their agency a correct record of these revela- 
tions. * * * But supernatural inspiration does not nec- 
essarily imply infallibility in all details; nor is such infalli- 
bility needful for the purposes for which the revelations are 



66 



Doctrinal Theology 



given." He quotes freely from the apocryphal books as 
being a part of Israel's sacred literature. 

He marshals many strong statements from the Scriptures 
as to the fate of the wicked, but concludes with the state- 
ment that "the evidence at our disposal is not sufficient 
for confident dogmatic assertion about the exact fate of 
the lost." He believes in the post-millennial theory, the 
general resurrection and the general judgment. 

"Outlines of Systematic Theology/' Dr. A. H. Strong, 
1908. 

Doctor Strong first published his " Systematic Theology" 
in 1886. In 1906, he revised and enlarged the work and 
published the same in three volumes, and in 1908 he pub- 
lished his "Outlines," containing all of the contents given in 
large point of the larger work. The authors later stand- 
point is stated as follows . "That Christ is the one and only 
revealer of God in nature, in humanity, in history, in 
science, in Scripture, is in my judgment the key to theol- 
ogy. This view implies a monistic and idealistic concep- 
tion of the world, together with an evolutionary idea as to 
its origin and progress." 

From a dogmatic, Baptist and Calvinistic viewpoint no 
work could be more satisfactory. Eliminating the Baptist 
and Calvinistic elements, the remaining dogmatic elements 
would entirely satisfy one who wants a complete summary, 
from the ultri conservative standpoint, of all that lie :s 
to believe and teach. 

"Religious Certainty/' Dr. Francis J. McConnell, 1910. 

Doctor McConnell, now bishop of the Methodist Episco- 
pal Church, states his view : 

"It is the opinion of the writer of this essay that the de- 
bate on religious authority cannot come to a satisfactory con- 



The Science of Christian Theology 



67 



elusion as long as absolute, technical infallibility is sought 
for. Religion is pre-eminently a matter of life, and in life 
absolute infallibility plays small part. Terms like absolute 
infallibility have only intellectual significance, and rather 
barren intellectual significance at that. We mistakenly em- 
phasize infallibility through failing to hold fast the fact that 
the mind has other contents besides the strictly intellectual. 
The same agent that thinks, also feels and wills, and feels 
and wills at the same time that it thinks. * * * We 
must move out from the realm of infallibility into that of 
practical certainty. * * * Belief is the energy of the 
soul shown in intense seizures and determined grasps. Be- 
lief calls forth vast activities. Society would speedily find 
itself in a desperate plight if large bodies of men began to 
withdraw their belief deposits. * * * On the other 
hand, society will be benefitted by larger and larger de- 
posits of belief accounts. * * * We do not mean that 
we are to believe what is merely pleasant for us, or to 
befool ourselves in the presence of facts by shutting our 
eyes ; but we do believe that whatever makes for the largest 
and highest life of the whole man is by that very life 
bearing witness to its truth." He says: "Consciously or 
unconsciously the mind makes its assumptions. If these 
conflict with plain matters of fact they are given up. If 
they violate any of the principles of reason they are given 
up. If they are out of harmony with the catholic convic- 
tions of the race they are viewed with suspicion. If, on 
the contrary, they minister to life, if the life itself becomes 
deeper and fuller, the life itself witnesses to the beliefs." 

As an appendix in "Christian Theology/' by Brown, will 
be found a selected reference list of works on theology. 



68 



Doctrinal Theology 



A series of paper-bound booklets under the title, "The 
Fundamentals," is being widely distributed through the gen- 
erosity of "two Christian laymen." The purpose of the 
series is to combat the growing liberal tendencies in the- 
ology. The various articles are written by prominent 
Christian scholars whose names accompany the articles con- 
tributed by them. Some of the articles are very strong and 
others are ill-adapted to convince. In general, the series may 
well be considered over against the boastful claims and easy 
assumptions of destructive criticism. 

The latest work on "theology" is Winston Churchill's book 
of fiction entitled "The Inside of the Cup." It is noticed 
here simply to indicate its position "that an authoritative 
statement is just what an ethical person doesn't want," that 
— "belief — faith — doesn't consist in the mere acceptance of 
a statement, but in something much higher — if we can 
achieve it." The teaching of this book, with its religions or 
theological implications, is already being accepted by many 
people. The question raised is the old question as to authority. 
Such expressions as those given probably indicate that the 
mind is to be unconstrained by external authority. Yet thq 
mind passes on the credentials of all that is presented to it. 
Men thus individually and collectively come to recognize 
governing truth and formulated expressions, advantageous 
and well-warranted, to which the name authority may well 
be given. The outcry against authority is largely an outcry 
against an artificial and arbitrary authority. 

The pruning away or misinterpretation of much that is 
essential in Christianity, and the adding of much that is 
foreign, are the cost which Christianity pays for becoming 
popular. The present cost may be great but a favorable out- 
come may certainly be expected. 



CHAPTER IV. 



THE DOCTRINE OF GOD 

Being of God — The Attributes — Omniscience — Divine Sensibility — 
Omnipotence — The Trinity. 

The Existence and Contact of God. 

The general subject of God, his existence and personality, 
is treated under the name theism. We may be glad that 
this belief is a world doctrine, and that people of so many 
faiths are in agreement here. The inaction, or the cessation 
or the incompleteness of thought, or the influence of pas- 
sion, or causes for which better or worse excuse can be 
given, may seem in particular cases to lead to a contrary 
position, but these cases remain sporadic, illogical, partial, 
and temporary. Spinoza, notwithstanding his great errors, 
has been called a God-intoxicated soul. Augustine, address- 
ing the Deity, said, "Thou hast made us for thyself and our 
heart is restless until it rests in thee." Dr. Schaff says, 
"Irreligion is only bad religion." The relation of God 
as Father, as revealed by Jesus Christ, together with the 
whole atmosphere of Christian truth, causes the star of 
theism to glow and warm and vivify as the sun. The doc- 
trine of God completed by Christianity commends itself to 
the human mind. Tertullian, speaking of the testimony of 
the mind, calls the mind "naturally Christian." The soul's 
need of God is truly and strongly set forth by the poet 
A. De Vere : 

"Love thy God, and love him only, 

And thy breast shall ne'er be lonely. 

In that one great spirit meet 

All things misrnty, grave and sweet. 



69 



70 



Doctrinal Theology 



Vainly strives the soul to mingle 

With a being of our kind; 

Vainly hearts with hearts are twined ; 

For the deepest still is single. 

An impalpable resistance, 

Holds like nature at a distance. 

Mortal! love that Holy One, 

Or forever dwell alone." 
In coming to God, it is necessary that we have a simple 
faith in his existence and his willingness to be approached 
by us. "He that cometh to God must believe that he is and 
that he is a rewarder of them that seek after him." (Heb. 
XI., 6.) But belief in the divine being alone is not suffi- 
cient. "Thou believest that God is one, thou doest well : 
the demons also believe, and shudder." (James II., 19.) 
To get a proper and clear view and impression as to God 
one will do well to follow out the scripture passages indi- 
cated under the subject God in any good "topical Bible." 
Yet it is within, and not without, not even in the Bible ex- 
cept as a help, that one finds God. 

THE ATTRIBUTES. 

Classifying the Attributes. 

The Westminster Confession of Faith describes God as a 
spirit, "immutable, immense, eternal, incomprehensible, al- 
mighty, most wise, most holy, most free, most absolute." 
This statement gives a splendid array of predicates, but 
evidently with various overlappings, and perhaps with some 
gaps. The most usual mode of classifying the divine attri- 
butes gives as the two leading classes, the absolute and the 
relative, also variously named as the negative and the posi- 
tive, the incommunicable and the communicable, the imma- 
nent and the transcendent. The first member of the division 



The Doctrine of God 



71 



attempts to give what God is in himself, and the second, 
what he is in relation to the universe, a distinction often 
helpful but one that cannot always be preserved, and es- 
sentially unwarranted. Another classification into natural 
and moral is altogether unwarranted, as it puts the natural, 
which is the same as the absolute above given, against one 
part of God's relations to the universe, namely, his rela- 
tions to moral or spiritual beings. 
Best Classification of Attributes. 

The best warranted classification is that given by Dr. 
Samuel Harris, though it had previously been partially de- 
veloped and used by others. This may be given in a table as 
follows : 



The sub-divisions of love and holiness are not directly 
given by Doctor Harris. 

It will be noticed that both of the main divisions given are 
concerned with what God is in himself and that his rela- 
tions to the universe are left to be understood from what he 
is in himself. The first main division gives what God is 
in his unlikeness to us, and the second gives what he is in 
his likeness to us, plus, of course, what his infinitude must 
add. We have intellect or the faculty of knowledge, he has 
infinite knowledge or wisdom. We have sensibility, he has 
what for want of a distinct name we call divine sensibility. 
We have the power of will, he is the Almighty. Self -con- 
sciousness and all else that mark us as personal belong to 
him, only he is the Infinite. 




Divine sensibility.. 



Love 
Holiness 



72 



Doctrinal Theology 



Love may be understood as the positive or impelling side 
of divine sensibility, and holiness as the negative or de- 
fensive side assuring the unchangeability of the moral 
nature of God and the stability of the moral universe. 
Goodness is the love or beneficence of God toward all his 
works. Grace is love to the undeserving; mercy is love ex- 
tended to the miserable. Veracity and justice are forms of 
holiness. Sometimes we make love to be as comprehensive as 
divine sensibility, and then this love generic must compre- 
hend love specific and holiness. Hence the question 
whether love includes justice is purely a verbal one. 

Absolute Attributes. 

The list of absolute attributes cannot be entirely satisfac- 
tory, though anv other list would probably be equally liable 
to objection. Immutability, incomprehensibility and other 
qualities, sometimes called attributes, would come in part 
under this head. Spirituality, often named as an attribute, 
belongs rather to what God is in his very nature as a person. 
All spirit is personal and every person is a spirit. 

Omniscience. 

Each of the personal attributes should first be considered 
with reference to God himself. He is the great reality. 
The divine omniscience is first of all the agreement of the 
divine consciousness with the reality of the divine being. 
God knows also what his own actions will be, even those 
that will follow the contingent actions of finite beings. The 
latter statement carries with it the assertion that God knows 
all future acts and occurrences belonging to the created 
universe. This knowledge is what we generally have in 
mind when we speak of the divine omniscience. No one 
thinks of disputing his knowledge of things past and present. 



The Doctrine of God 



73 



Certainty and Necessity Distinguished. 

Many persons find it difficult to reconcile the divine fore- 
knowledge with the freedom of man. They think that if 
God foreknows the destiny of the wicked he is in some wav 
responsible for that destiny. They do not make a proper 
distinction between certainty and necessity. The former is 
simply a state of mind of the knowing subject and rests 
upon whatever the event may be, which is itself the result 
of a free agent acting freely, or of a fixed cause acting nec- 
essarily. The event does not rest upon the state of know- 
ing. We are to think of all things as present to God, time 
and space imposing no barriers. He knows the future even 
more directly than we know the past. We do not think of 
our knowledge as having effectuated anything. It has been 
and is conditioned by the event or object known. Our con- 
fidence in the present system of things, and the final out- 
come from present turmoil and conflict, rests secure and 
serene in the thought that God is the author of the universe, 
including both natural and spiritual agents, that he knows 
fully the future, and that this old world of ours will never 
outrun his thought. 

Divine Sensibility. 

In the classification of the divine attributes, notice has 
already been taken of the use of various terms in connection 
with the subject of divine sensibility. We are to recognize 
the reality of this sensibility and its super-human character. 
It includes the capacity for pain as well as for joy. The 
highest character of feeling, and at the same time the most 
agreeable, is the feeling that is appropriate in view of the 
conditions to which the feelings are related. Some of these 
conditions we know to be far from ideal and joy-inspiring. 
The love and holiness of God must have expression, and a 



74 



Doctrinal Theology 



purpose, not simply in the created universe, but even in 
God himself. The doctrine of the Trinity, in the complex 
relations which it presents, furnishes the basis for this 
possibility. Perhaps we would be warranted in speaking of 
emotions of God back of the affections of love and holi- 
ness, but God as known to us is so regardful of what is 
beyond himself that we define his attributes prevailingly 
with reference to the things that he has made, especially the 
world of mankind. 

The Love of God. 

To us God is pre-eminently love. We are often con- 
fronted with the difficulty of reconciling the divine goodness 
with the existence of physical and moral evil. Theodicy is 
the science that undertakes to bring about the reconcilia- 
tion. Strange as it may seem, the task is more easy with 
reference to moral evil than with reference to physical evil. 
While the former is in fact the only real evil, we readily 
refer it, if our efforts up to this point have been to any pur- 
pose, to the abuse of free will on the part of moral beings. 
Freedom is a most beneficent gift, and the abuse of it in no 
way compromises the character of God. God could not 
make man at the same time free and not free. If we are 
to condemn him, we should condemn him for making any- 
thing beyond stones, trees, and mere animals. So far as 
physical evil is concerned, we may readily see, if the ele- 
ment of moral evil is eliminated, that ground for complaint 
is largely removed. The misfortunes and sufferings, known 
as physical evil, would with the removal of moral evil, be 
greatly reduced, and as far as they might remain, would be 
not only endurable, but would remain as we know them 
to be, a means of discipline in prudence, fortitude, benevo- 
lence — in fact, in all the virtues. Many of our sufferings 



The Doctrine of God 



75 



are due to our finiteness, but God was shut up either to 
making us finite or not making us at all. How recreant 
and unworthy we must be, if in the face of what we were 
intended to be and might be, we find ourselves at a point 
at which we accuse God for having made us ! Some of 
our difficulties would be in a measure removed if we shoul j 
think of ourselves as emmg into existence and having our 
place in a system of moral beings, instead of alwa>s consid- 
ering ourselves individually. God's creation of the system 
is wise and beneficent and our relation thereto must be con- 
sidered as beneficently o v dained. 

The Holiness of God. 

The holiness of God is as real as his love. By this tl eve 
is assured the maintenance of his own moral character, the 
fixed constitution of the moral universe, and the triun ph of 
righteousness. The requirements of the moral universe call 
upon us to be pure and holy, to love God and be loyal to 
him in all things. For the defense and maintenance of these 
requirements, the holiness of God is a drawn sword, and a 
consuming fire. Love cannot rescue from its grasp, for it 
would thereby defeat its own ends. We think it easy for 
love to save us from our follies and think of the references 
in the Bible to the justice and the jealousy of God as shadows 
on the beautiful character of God. But God values our 
heart's love to which he has a right too much to let it be 
withheld from him, especially when the bestowing of it else- 
where would mean a schism and destruction in the moral 
universe, our undoing being necessarily included. God 
honors us by valuing and claiming the best that we can 
give. If we give up our waywardness and turn away from 
our presumption, and come to know God truly, we shall take 
pleasure in the divine holiness as we do in the divine love. 



76 



Doctrinal Theology 



We shall rejoice in the word that cannot be broken, in the 
throne that cannot be moved, and in the eternal beauty of 
the high and holy One. 

Omnipotence. 

If we add to will the infinity that belongs to God, we 
have the divine omnipotence. We speak of God as the 
Almighty. The conception has evidentness and ready prac- 
tical force. Yet we are not to think that God is or can be 
arbitrary, that he can do contradictory things. When we 
say that he can do all things, the proper meaning is that 
he can do all things that are consistent with his own per- 
fections, one of which is reason. He is not limited or com- 
pelled by that which is without. It is a perfection and not a 
defect that he cannot do the irrational. 

Two Kinds of A bility. 

Perhaps here is the best place to indicate the two kinds of 
ability, which we may distinguish by the names, natural, 
sometimes called metaphysical, and moral. By the former 
we mean the being or agent simply as a source of power. 
By the latter we mean the certainty, because of fixed moral 
character, that the power, the existence of which is taken 
for granted, will be used in a certain way. Natural ina- 
bility would mean the absence of adequate power in the 
being or agent. Moral ability and moral inability are on a 
plane so much higher than natural ability and natural inabil- 
ity, that very often the latter conceptions drop out of ac- 
count. Thus we say that God cannot lie, that the benevolent 
man cannot slight the needy. God's moral inability to go 
against his own perfections puts no limit on his inherent al- 
mightiness. Thus there is no defect in the resources which 
we have in God. 



The Doctrine of God 



77 



What Attribute the Source. 

It may be helpful to notice the attribute through which, in 
different situations, we are impelled to approach or think of 
God. Are we thinking of the order of the universe? We 
speak of the divine reason, this being embraced in his om- 
niscience. Are we thinking of what must prompt in all of 
the blessings that are ours? We speak of the divine love. 
Are we thinking of the power that must sustain and de- 
liver? We speak of the Almighty. Thus at one time we 
speak of love as being the source of the universe ; at an- 
other time we name reason as the source of all things ; at 
another time we name the divine omnipotence as the su- 
preme source. The harmony of the different views may be 
seen in the following diagram : 



In all things the infinite love prompts, proceeds according 
to infinite reason, and energizes in almighty will. According 
to what we have in mind we name love or reason or will as 
the source of all things. All these ways of thought empha- 
size personality as the source of the universe. 



In coming to the subject of the Trinity, we pass beyond 
simple theism and the light of natural religion, to the super- 
natural truths given in the Christian revelation. Dr. Schaff 
speaks of these truths as ''such as the Trinity, the divinity 



REASON 




SOURCE OF GOD'S ACTION. 



THE TRINITY. 



78 



Doctrinal Theology 



of Christ and the Holy Spirit, the atonement, the church 
and the sacraments, regeneration and sanctification, the gen- 
eral resurrection and life everlasting." Yet while mere nat- 
uralism knows little of these truths, when once they are sug- 
gested, nature and reason supply confirmations and helpful 
analogies. This help given to revealed truth is abundantly 
repaid by the added help that revelation gives to the truths 
of natural religion. 

The mysteries of the natural world should prepare us for 
the higher mysteries of the spiritual world. The latter 
richly repay us for the tax they put on our minds by the 
rational explanation that they furnish for many things with 
which we have to do. We cannot look into the blazing fires 
of the sun, yet in the light of those fires the face of the 
earth is lit up to our admiring gaze. What is true of the 
doctrine of God primarily, is true in a measure of the par- 
ticular doctrine of the Trinity and also of other doctrines. 1 

The Divine Unity. 

The doctrine of one God is fundamental in Christianity. 
No teaching or belief that essentially contradicts this can be 
admitted. Unity of being or substance in God is the doc- 
trine of the Scriptures and of the church. Yet simple 
monotheism, like that of Mohammedanism, is cold, bleak 
and poverty itself, as compared with the manifold elements, 
complex relations, and wealth and warmth entering into 
Christian monotheism. The former has never been able to 
satisfy the highest mental demands, or carry the intellectual 
and spiritual development of man beyond a certain fixed 
limit. 

I Dr — Samuel Harris uses the following language : "Though God is 
the greatest of mysteries, he is the solution of all. The darkness and 
clouds that are round about him are gathered from the face of the uni- 
verse leaving it in light. If God is lost to thought, the mystery that has 
enshrouded him spreads over all things, and again to human view the 
universe is chaos, and darkness is on the face of the deep." 



The Doctrine of God 



79 



THREEFOLD DISTINCTION. 

The second conception in the doctrine of the Trinity is 
that in God there are three distinctions or subsistences 
called persons, for want of a better name, each of which 
with the rest is God. That which led to the development 
and definition of the doctrine of the Trinity, was the effort 
to apprehend who and what Christ is, what the Scrip- 
ture language in reference to him must mean, whether he 
is to be thought of and addressed as God, and if so, how 
this must affect the conception of the unity of God. Normal 
mental and spiritual life necessitated an effort to apprehend 
and formulate. Yet there would not have been the attempt 
to penetrate and lay open the mysteries of Christian truth 
and to give minute formal expression to the same, had it not 
been for the efforts of errorists to displace these mysteries 
by plausible substitutes, or to hide their errors by subter- 
fuges. Deploring the almost sacrilegious attempt to put 
into definition the intricacies of divine truth, one of the 
Christian fathers said, addressing the bold and subtle per- 
verters of truth, "You have compelled us." 

Proof of the Trinity. 

The old statement of proof from the Scriptures for the 
deity of Christ — divine names given to him, divine attributes 
ascribed to him, divine works attributed to him, and divine 
worship to be given him, has force as to the doctrine of the 
Trinity, though in our day it is more generally used in prov- 
ing the deity of Christ as compatible with his true humanity. 1 
In this connection the deity of Christ requires us to show 
in the compatibility of unity and a threefold distinction in 
God. In both cases the deciding factor is the answer to 
the question, Who or what was Christ ? 



1 See page 48, also page 103. 



80 



Doctrinal Theology 



If the deity of Christ is admitted, there is no inherent 
difficulty in accepting the doctrine of the deity of the Holy 
Spirit. Much of the argument for the deity of Christ is 
just as applicable to the deity of the Holy Spirit. In the 
book of Acts the Holy Spirit is distinctly called God. (Acts 
V., 3, 4.) 

The most advanced statement in the Scriptures of the doc- 
trine of the Trinity is the language of the baptismal formula 
— "baptizing them into the name of the Father, and of the 
Son and of the Holy Spirit." (Matt. XXVIII., 19.) Dim 
foreshadowings may be found in the plural form of the 
name of God, Elohim, as used throughout the Old Testa- 
ment, in the tersanctus, "Holy, holy, holy,'' (Isa. VI., 3), and 
in the Aaronic benediction (Num. VI., 24-26). 

The Economic Trinity. 

An economic or modal Trinity, in distinction from the 
Trinity of being already described, is also to be recognized. 
The displacing of the Trinity of being by the Trinity of 
modes involves the error known as Sabellianism. The fact 
that this error has a fascination to many minds does not 
make it less subversive or harmful. The doctrine of a 
modal Trinity is both true and helpful. A modal Trinity may 
be recognized both in connection with the work of creation 
and the work of redemption. Many passages of scripture 
can best be understood in the light of this doctrine. 

If a person will take time to read Doctor SchafFs ac- 
count of the development of the doctrine of the Trinity, 
and the controversies relating thereto, the subject will have 
new interest and significance. (Church History, Vol. III., 
pp. 616-698.) 

If we do not carry symbolic representations too far, or 
interpret them too minutely, we may make them serve a 



The Doctrine of God 



81 



good purpose, especially in directing or holding our thought 
to a particular point to be considered. With this caution in 
mind let the radiating lines in the figure below, as in figure 
on page 19, represent the absoluteness of God. Let the in- 
ner circle of curves represent the Trinity of being, and the 
outer circle of curves represent the economic Trinity. The 
economic Trinity may be thought of as resting on the Trinity 
of being: 



A noted preacher of Great Britain was accustomed to 
speak of the practical value of the doctrine of the Trinity. 
With one definite want or another pressing us, we now pray 
to the Father, now to the Son, and now to the Holy Spirit, 
our idea or impression of the respective persons directing 
us. Both the Trinity of being and the Trinity of modes seem 
to have a practical value to us. 




TRINITY OF BEING AND OF MODES. 



CHAPTER V. 



CREATION AND PROVIDENCE 

Primary Creation — Secondary Creation — Conservation — Providence 
by Conservation — Special Providence. 

CREATION 

Primary Creation. 

The intuition of the absolute, along with the identifying 
of the absolute with infinite spirit, is sufficient ground for 
affirming the creation of the material world and of finite 
spirits. There can be but one absolute. We affirm, there- 
fore, the immediate creation of the time-and-space universe. 
"By faith we understand that the worlds have been framed 
by the word of God, so that what is seen hath not been 
made out of things which appear." (Heb. XL, 3.) In one 
sense, we cannot say that the world was made out of noth- 
ing. From nothing, nothing is made. Yet we may say that 
the world had its antecedent and equivalent in the eternal 
power of God, and that by the creative act of God what had 
before stood as power, now came to be being of a material or 
spiritual character. In the analysis of. matter and the study 
of spirit we find ourselves employing the terms of power, 
yet our thought becomes confused and meaningless when 
we assume to dispense with the idea of being. Where being 
as such was not, God through his power has constituted 
being. There is no good ground for saying that finite spirit 
has substantial existence, but that matter has not, that it is 
only an idea or projection of spirit according to a fixed 
type or law. The fact of being belongs to both orders of 
existence alike, and the power of God is back of each alike, 

82 



Creation and Providence 



83 



not power capricious and arbitrary, but prompted by love 
and guided by reason, thus giving us the orderly and sus- 
tained universe— a universe of being. There seems to be 
almost an infinite below us in the constitution of matter 
and the capacities and phenomena of finite spirit, as there is 
what is called an infinite in the systems of worlds about us. 

Secondary Creation. 

From the organization of matter with its laws and poten- 
cies at the first to the present complex and orderly systems 
of worlds and living beings, there were many steps of 
progress. We are not to deny the presence of God through 
the successive advances because of our disputes concerning 
his methods — as to whether he included more or less at the 
beginning or directly imparted more or less at certain later 
epochs. 

Evolution. 

Evolution may be considered under three different names. 
Factual evolution declares that the orders of living beings 
have their place in a system with gradations from lower 
to higher, and that in general the lower originated first. 
The ordinary requirements of thought and common obser- 
vation oblige us to accept this view. Hence the name, fac- 
tual evolution. Nothing is said as to method. 

Natural evolution, as it may be called, accepts all that 
factual evolution affirms and adds that there is a genetic 
connection, so that in some manner and to some extent the 
higher forms are reached through the lower. The way is 
left open to affirm that there were new introductions at 
given points in the progress, or that everything necessary 
to the complete development was included at the beginning. 



84 



Doctrinal Theology 



Naturalistic, or materialistic, evolution asserts what is in- 
cluded in natural evolution and adds that there is at the 
first in nature itself all that is necessary to account for the 
universe, or that there is no at-the-first but an eternal rhyth- 
mic movement in nature, a back and forth movement be- 
tween chaos and the cosmos, nature never being tran- 
scended. Naturalistic evolution is rejected on the highest 
rational grounds by every theist. 

Natural evolution is debatable. The fact that most of the 
students of natural science have accepted its fundamental 
principles should restrain us from rash and hasty condem- 
nation and lead us to ask whether as a working hypothesis, 
if not more, it may not be turned to the service of theology. 
This does not mean that we should put God one step farther 
away from the process of world-formation than would be 
indicated by any other theory. 

The name cosmic evolution takes note not only of the 
origin of living beings but also of the origin of the systems 
of worlds. 

The world and man once reached, whatever may have 
been the method, all persons recognize a development of civ- 
lization, a spiritual evolution. The conceptions thus fur- 
nished are of great value in understanding and describing 
the progress of mankind. In this connection, however, the 
personality of man, the agency of God, and the unique 
character and place of Jesus Christ, must be fully recog- 
nized. 

We are to be on our guard lest by any guile of words or 
theories we become deprived of those conceptions of the 
personal presence and action of God, which it was the min- 
istry of God, especially through the chosen people of Israel 
to build up and make permanent and effective for the race 



Creation and Providence 



85 



of mankind. Nature should not hide from us the immaneni 
God and the immanent God should not hide from us the 
transcendent God. It is the purpose of nature, it is the 
purpose of all phenomena, to reveal and not to conceal. 

Conservation. 

Some persons think that when things are once in exist- 
ence they must receive through the will of God a new im- 
partation of energy at every moment to sustain them in 
existence, or that their continuation is a constant re-crea- 
tion. On the contrary, the creation of beings carries with 
it the constant energy by which they are sustained. Finite 
beings have a real existence, not in themselves, but for them- 
selves, and once in existence are to be considered as having 
a constitution and efficiency of their own. Matter changes 
its form but is not destroyed. In nature the same quantity 
of force is constantly maintained. Using a bold figure, it 
may be said that nature is what of himself God has in- 
closed in a finite system having constant resident forces and 
a definite constitution. Nature is otherwise defined as the 
sum of second causes. Conservation is to be viewed 
as internal to things and not as an element constantly added 
from without. The lion devouring a deer, is not one thought 
or energy of God devouring another thought or energy of 
God. Finite existence as thus conceived involves defect and 
particular hardship, but not to allow these to enter would be 
to bar from existence the finite world which with its laws 
and forces and possibilities is a marvelous expression ot di- 
vine wisdom, power and beneficence. We are not to lose 
the finite in the infinite, or to change the immanent into the 
transcendent. The divine will is back of all things, but hav- 
ing included or expressed itself in a system of beings, these 
beings come to be the factors with which we are to reckon. 



86 



Doctrinal Theology 



Finite spirits have their constitutional powers and special 
responsibility and are distinct from the sum of fixed causes 
acting necessarily. Moreover, they are not to be merged 
in God, even though their existence and efficiency are con- 
stantly conserved by divine power. The views expressed 
give to God his place as the author and sustainer of all 
things and at the same time show that particular actions 
and results associated with finite beings are not to be re- 
ferred immediately to God, but to the finite beings as di- 
vinely constituted and capacitated. Thus we are not to be- 
come angry with God because of the storm or because of the 
violent hand of man. The limitations in nature may be but 
the stairway let down for man's beginning footsteps. 

PROVIDENCE. 

Conservation. 

We may as well use again the same sub-title that was 
used under the subject of creation. Primarily conserva- 
tion belongs to creation, but by a slight change of view con- 
servation comes in as the first element under providence. 
Here, without overlooking the constitution and efficiency im- 
parted to things we take more directly into account the di- 
vine will as entering into and sustaining all thinps. It 
might be said, too, that under the conception of providence 
we bring strongly to view the omniscience or wisdom and 
love or beneficence of God in connection with will. Prov- 
idence means seeing or arranging beforehand, and carries 
with it the idea of loving regard. Thus a slight change in 
the conception of conservation as the last idea brought in 
under the subject of creation will give it a place as the first 
idea brought in under the subject of providence. 



Creation and Providence 



87 



Special Providence. 

The moral government or administration of God re- 
quires that we give a place to the immediate action of God, 
especially with reference to the life and welfare of moral 
beings in their connection with the finite system of things. 
Such an idea might have no place if the world were made 
up wholly of fixed causes acting necessarily. But with free 
beings acting freely new points are constantly made where 
God, in order to accomplish his purposes, must meet free 
beings ; not that the new points of meeting were not always 
known to God, or that the meeting is unregulated by law, 
but rather that the interactions are according to a new prin- 
ciple, a higher economy than that which belongs to the 
merely natural realm. Man sins and repents ; he loses his 
way or comes to new heights, and everywhere and at all 
times he meets God with provisions that are as broad as his 
wants, as deep as his need and as various as his occasions. He 
has not escaped from the realm of law but has come into a 
realm so much higher than the natural realm that God 
himself, the infinite Reason and infinite Love, seems directly 
to perform everything for man's welfare. The lower econ- 
omy of nature, the higher economy of the spiritual realm, 
all secondary causes, come to be viewed as giving scope to 
God himself. God answers prayer, he renews man's na- 
ture, he rescues from peril, he intervenes in the natural 
system. The Scriptures have failed of their object if they 
have not printed on the consciousness of man the reality 
of God's nearness to the spiritual nature and occasions of 
man. It matters not that much that we call special provi- 
dence may be only the other side of what we call conser- 
vation or natural providence. It certainly matters not that 
it may be the result of what we call the special economy 



88 



Doctrinal Theology 



established for spiritual beings. Nor is it incredible that 
interventions in the natural system, called miracles, should 
present themselves to help man on his upward course. If 
the natural was the ladder by means of which man, the 
crown of creation, came to exist, why should it not lend 
itself to restoring or furthering his highest welfare? The 
difficulties in understanding the manner of divine provi- 
dence should not blind us to the fact of it. Certainly the 
consciousness of providential purpose and care is a source 
of strength, comfort and nobility of character for which 
there is no substitute. 



CHAPTER VI. 



ANTHROPOLOGY, THE SCIENCE OF MAN 

Personality — The Divine Image — Primitive Righteousness — Factors 
in Man's Nature — Man's Social Nature — Sin — Depravity — Pre- 
venient Grace. 

It might be expected that before the subject of man 
should be taken up, the subject of angels and demons should 
receive attention. In general these beings have been included 
under the idea of creation, and more particularly the treat- 
ment of human personality will apply to their character as 
personal. 

PERSONALITY. 

Personality in man is like personality in God. 1 Doctor 
Samuel Harris' definition of a person spells out the thought 
so completely that it may well be introduced here. "A per- 
son is a being conscious of self, subsisting in individuality 
and identity, and endowed with intuitive reason, rational 
sensibility and free will." The peculiarity and high charac- 
ter of the qualities of personality are such as to amaze the 
open-minded inquirer, and to excite incredulity on the part 
of those who are inclined to explain everything by princi- 
ples prevailing on lower levels. For man to have a vision 
of himself, for him to determine his own course, and fashion 
his own character — this is almost too much for our under- 
standing and belief. But any other conception involves 
greater difficulty, and inconsistency without end. 

1 For discussion of personality of God, see pages 14, 17, 19, 25. 

89 



90 



Doctrinal Theology 



Free Will. 

Free will is a differentiating feature of personality. Will, 
which is power plus reason, must from its very nature be 
free. Whenever a rational impulse stands in competition 
with any natural inclination, or a rational motive on a dif- 
ferent plane, there is the possibility of will. Few of our acts 
do not involve in one degree or another two such opposing 
tendencies. We always can give our decision in favor of 
that which is higher; this is made possible through the en- 
dowment of reason. We can make it certain that our power 
will be thus exerted. By the mechanical powers, the wedge, 
the inclined plane, etc., we can multiply our physical power. 
So by a thousand devices we can insure and strengthen our- 
selves in right conduct. We can take advantage of our 
strong moments, avoid temptation, seek the help of our fel- 
lows or of God. The fact that we blame or acquit our- 
selves and one another, implies at all points our freedom 
and responsibility. The voice of history and the ringing 
declarations of the Scriptures make sure the fact of freedom 
and the fact of complete personality. The belief in the per- 
sonality of God and the belief in the personality of man 
lend strength to each other and rise or fall together. 

The Divine Image. 

In the Bible we read : "And God created man in his own 
image, in the image of God created he him." (Gen. I., 27.) 
We may discriminate two senses. By the natural image we 
may understand personality as just described, a character 
in any and all vicissitudes absolutely inalienable. The 
moral image is the character of purity and uprightness. 
This image man lost, and this is to be recovered. 



Anthropology, The Science of Man 91 



Primitive Righteousness. 

The wise preacher declared, "God made man upright." 
(Eccl. VII., 29.) This must mean moral health, a tendency 
toward righteousness. It cannot mean ethical character, for 
that cannot be created or bestowed. Positive moral char- 
acter must be acquired through voluntary decisions in act- 
ual conditions. 

Factors in Man's Nature. 

A question always raised is as to the number of factors in 
man's nature, whether in man there is a dichotomy or a tri- 
chotomy, these terms being derived from the Greek; or 
using words of Latin derivation, whether man is a bipartite 
or a tripartite being. Expressions used in the Bible, as 
"body, soul, and spirit," have seemed to countenance the 
idea of three factors. So also has Greek usage seemed to 
support that idea by using distinct terms for the rational 
soul, the animal soul and the body. To Greek usage, how- 
ever, it is impossible for us to conform. It is the distin- 
guished merit of the Bible that it employs, not technical, 
but popular language, and speaks to all ages and all classes 
alike. 

As to the body, there is no difference of opinion. The 
question remains, are there in man, apart from the body, 
two distinct principles or factors? The true position seems 
to be that in man there are two factors, the immaterial agent 
and the material instrument. Thus man is a dual being. 
When the immaterial agent is considered as animating or 
having animated a body, it is spoken of as the soul ; and 
when it is considered in itself and its unlikeness to the body, 
it is spoken of as the spirit. Thus, while there is a scien- 
tific dichotomy, there is a practical trichotomy. So many 
of our joys and sorrows, of our successes and failures, have 



92 



Doctrinal Theology 



manifest connections with the body, and are withal so im- 
portant to us, that we need a term that will denominate the 
immaterial agent in relation to the body. Hence the term 
soul. 

man's social nature. 

We would fail to notice a fundamental characteristic of 
man, a characteristic now everywhere receiving the atten- 
tion of men, if we should fail to take account of man's so- 
cial nature and all that this involves or makes possible. 

Dr. Samuel Harris, in reference to the individual char- 
acter of man, speaks with felicity and force as follows : "In 
his personality every man is individual and alone. Others 
can approach the barriers of this solitude and send in in- 
telligence, influence, or sympathy, but no one can scale the 
barriers into the personality of another to think, or feel or 
determine or act for him, to take his responsibility or to par- 
ticipate in his consciousness." Emerson goes too far in 
this direction, however, when he says : "Man is insular and 
cannot be touched. Every man is an infinitely repellent orb 
and holds his individual being on that condition." The sol- 
idarity of the human race is everywhere apparent. Through 
man's body and the whole circle of his physical needs, and 
every element of his mental constitution, social conditions 
and ends are declared and emphasized. The things belong- 
ing to individuality instead of displacing these, prepare the 
way for them and in turn are served by them. The ideal is 
a perfected individual and a balanced social organization, 
an environment that includes God, and the happiness that 
grows out of these conditions. The chief end of man is 
declared by the catechism to be "to glorify God and enjoy 
him forever." Thus the human and the divine conditions 



Anthropology, The Science of Man 



93 



and aims are placed beside each other, the consummation 
being the divine kingdom. 

sin. 

In some works on theology, the subject of sin, in some 
cases under the formidable names hamartiology or ponerol- 
ogy, is made to take the place of anthropology, the science of 
man, as though all there is of man is sin. Sin presents, in- 
deed, a dark and distressing fact, yet one that must be 
boldly and thoroughly taken into account. If our doctrine 
of the personality of man is what it should be, we are pre- 
pared to recognize the high prerogative and possibilities in- 
volved on the side of right action, and the guilt and woe in- 
volved on the side of wrong action. 

Man has appetencies, what Bishop Butler called pro- 
pensions, inclining him to specific actions. These in them- 
selves are neither right nor wrong, but when man, who has 
also the light of reason, seeks satisfaction by unauthorized 
means, or in disproportion to his constitution or to other 
things having claims upon him, he sins. 

Primary Character of Sin. 

In its primary character sin is self-separation from God. 
It then becomes selfishness just as any mass or particle, 
breaking away from a central mass comes to have a center 
of its own. Alan then finds himself to be at war with like 
self-centered beings. Sin thus becomes lawlessness. When 
we look back to see what malign principle must underlie all 
of this moral disorder and loss, we find no better term by 
which to express it than the Bible term, unbelief. Hence 
sin is unbelief. Satan's question to our first parents, "Hath 
God said," etc., raised doubt both as to the veracity and 



94 



Doctrinal Theology 



beneficence of God. There is no just ground for excuses 
for sin, either at the first, or with men now. 

Forms of Temptation and Sin. 

It is interesting to note the forms of temptation and sin. 
In the account of the first transgression we read, "And 
when the woman saw that the tree was good for food, and 
that it was a delight to the eyes and that the tree was to be 
desired to make one wise, she took of the fruit thereof and 
did eat." (Gen. III., 6.) Christ was tempted in a threefold 
form but did not sin. In First John II., 16, we read of "the 
lust of the flesh, and the lust of the eyes and the vainglory 
of life." The threefold form indicated in the scripture 
language quoted may be closely identified with the classi- 
fication often given — the world, the flesh and the devil. 
The first two terms, however, should be given in reverse 
order. 

It is proper to remark that the theology which ties itsel l 
up closely with what has been called the doctrine of natural 
evolution has not reached a conception of the fall of man 
and of sin that harmonizes with the constant and varied ex- 
pressions of the Scriptures. 1 To some evolutionists, sin is 
a not having attained, and to some sociologists of a natural- 
istic bent, sin is want of socialization. While we may not- 
put a limit on the thinking of others, especially those of ev- 
idently honest intent, we may be sure that the portraiture 
of sin as presented in the Bible cannot be discredited or 
displaced without loss to truth and the power of spiritual 
motives so necessary to individual and social regeneration. 
In our effort to describe sin we speak of its turpitude, its 
heinousness, its malignity ; but for the strongest description 

1 Pages 62, 63. 



Anthropology, The Science of Man 



95 



that we can give we come back to the word sin itself, and 
speak of the "exceeding sinfulness of sin." 

DEPRAVITY. 

By depravity is understood the corruption of human na- 
ture due to the transgression and fall of man. It indicates 
a state. Sin indicates an act even when the act is a voli- 
tion not to do a required duty. Depravity is often called 
original sin, but this is using the word sin out of its natural 
meaning. Depravity as a state prompts to sin as an act. 
The fifty-first Psalm and the third chapter of Romans use 
strong expressions, both as to sin and depravity. 

There have been conflicting opinions as to whether man 
is partially or totally depraved. The decision depends on 
the sense in which terms are employed. Some use the word 
total as applied to man's being a complete failure in regard 
to his fulfilling the purpose for which he was created just as 
a watch is a failure when it does not keep time. Another 
thought is expressed by Christ in the language, "But I 
know you that ye have not the love of God in yourselves." 
(John V., 42.) Nothing could be worse than this condi- 
tion. The United Brethren Confession of Faith declares, 
"that man is fallen from original righteousness, and apart 
from the grace of our Lord Jesus Christ is not only entirely 
destitute of holiness, but is inclined to evil, and only evil 
and that continually." 

The sociologist or evolutionist might put man's depravity 
in another light, indicating that man has not attained unto a 
social mind. In such a view the language might apply — 
"Yea, man is born as a wild ass's colt." (Job XL, 12.) 

It is often said that depravity is a slavery and that man 
has lost his ability to do right. This statement calls at- 



96 



Doctrinal Theology 



tention to the two meanings on inability 1 — -the lack of nat- 
ural power, and therefore called natural inability, and the 
character that makes it certain that the natural power, 
which is assumed to exist, will never be exercised in a right 
way. The natural ability cannot be lost while man remains 
personal, though moral ability may be lost even to the com- 
pletest degree. We say that the saint in heaven cannot fall 
and that Satan cannot become righteous. The thought of 
an element or degree of goodness remaining in man brings 
to view a special conception of grace. 

PREVENIENT GRACE. 

Prevenient grace means grace going before personal sal- 
vation in Christ. It is the doctrine generally held by those 
who accept the Arminian theology, though held also by 
others. It recognizes the utmost descent and utmost per- 
version of man morally, and declares a bestowment of grace 
under which subsequent to the fall the human race con- 
tinued to be propagated. Men would not have continued to 
be born into the world under a certain doom. This grace 
differs from the "common grace" of the Calvinist in that it 
has a sincere reference to the salvation of all men, provid- 
ing a basis for all who will for themselves accept the grace 
offered in Christ. Prevenient grace anticipates the atoning 
work of Christ, in view of which it was given. Paul de- 
clares, "But where sin abounded, grace did abound more ex- 
ceedingly." (Romans V., 20.) To find total depravity it is 
necessary to look back of this grace which is to be consid- 
ered as a loan, and not held in one's own right, but to be- 
come one's own as he uses it in availing himself of the di- 
rect grace offered in Christ. "If ye have not been faithful 

1 See page 76, also Life of Bishop Glossbrenner, pp. 160-163. 



Anthropology, The Science of Man 



97 



in that which is another's, who will give you that which is 
your own?" (Luke XVI. , 12.) "Whosoever hath [made 
profit on what is loaned to him,] to him shall be given; and 
whosoever hath not [made profit on what is loaned to him] , 
from him shall be taken away even that which he thinketh 
he hath." (Luke VIII., 18.) No conduct can be more un- 
worthy than that of the man of inherited amiable disposi- 
tion, who puts this inheritance in the place of the volun- 
tary and positive part that he should take in accepting and 
serving Christ. It is as if a wayward son should accept 
money sent him by his father to pay his fare back home, 
and use the same in setting up a little establishment of his 
own and proclaim his own sufficiency, and thus mock his 
father's love. The different features connected with sin, 
depravity and grace may be set out to view in the follow- 
ing diagram : 




PREVENIENT GRACE AND ACCEPTANCE OF CHRIST. 

Let the line a b represent the plane of personality or 
natural ability with a healthy tendency toward righteousness ; 
the line a d represent advancing ethical character; the 
line c e represent sin and depravity. The ellipse may 
represent prevenient grace, the restoration of a contingency 
toward righteousness. The chain may represent the per- 
sonal appropriation of the saving grace in Christ. 



98 



Doctrinal Theology 



By prevenient grace may be understood the provisional 
continuation of a measure of the moral uprightness belong- 
ing to man at the beginning, or the bestowment of a 
measure of strength and healthful influence following an 
utter perversion and descent. Moral inability is removed. 
The contingency toward righteousness when followed by 
personal acceptance of Christ becomes in the final outcome 
inability to do what is wrong, that is, the certainty that the 
saints in heaven will not transgress or fall. The unused 
goodness that was loaned will be stripped away as would be 
a stolen garment. 

Thus we have traced sin, the dark blot, the moral bond- 
age, and worst of all the guilt attaching to humanity. While 
depravity is not of the nature of guilt, guilt preceded it 
and finds in it an occasion to multiply itslef. Yet in per- 
sonality we see the transcendent character of man, a char- 
acter bedimmed but not lost. In prevenient grace which 
continues or restores in a measure moral qualities we have 
a prophecy of the future nobility of man. 

In all this may we not claim to have even now a real 
though veiled portrait of man? The Psalmist said: "Thou 
madest him but little lower than God." (Ps. VIII., 5.) "I 
will give thanks unto thee ; for I am fearfully and wonder- 
fully made." (Ps. CXXXIX., 14.) Perhaps we take too 
much satisfaction in belaboring and aspersing ourselves. 
God's appraisal of man is often higher than man's own ap- 
praisal of himself. W. D. Howells makes one of his he- 
roes to say: "I should think that when God sees what we 
poor finite creatures can bear, hemmed round with this 
eternal darkness of death, he must respect us." Sin and 
depravity are not to be glossed over any more than a physi- 
cian is to shrink from making a true diagnosis of the con- 



Anthropology, The Science of Man 



99 



dition of his patient ; yet more and more in the future, man 
will be portrayed in the light of the glory of creation and 
the greater glory of redemption. Grace, which has been 
long at work, looks forward to more complete and perma- 
nent achievements. 



CHAPTER VII. 



CHRISTOLOGY, THE DOCTRINE OF THE PER- 
SON OF CHRIST. 

Sin and the Redeemer — Doctrinal Development — Humanity of 
Christ — Deity of Christ — Relation of the Two Natures — The 
Norm for Other Doctrines — Doctrinal Security. 

Sin and the Redeemer. 

When we have noticed the subject of man and sin, the 
subject of the Redeemer naturally follows. Some of the 
German theologians and also others have spoken of Christ's 
coming for the perfection of humanity even if there had 
been no sin; but this is mere speculation. Some theolo- 
gians have regarded sin as decreed and as necessary in the 
progress and perfection of man. It is sometimes asked, of 
what use is sin? The answer is of no use and worse than 
of no use as a thing to be planned for; but sin existing as 
the result of the abuse of freedom, its effect is overcome by 
the greatest expedient that the universe has known, and not 
sin, but the overcoming of sin becomes an advantage to 
man, though not beyond what would have been the advan- 
tage had man not fallen. The whole spiritual world becomes 
lit up with the facts of redemption. There is nothing that 
is not illuminated from this source. This may be what 
those mean who say that our theology should be Christo- 
centric. We are not dealing with another world, but with 
our world, its inmost history, its spiritual center. What 
wonder that we have a half hundred names for Christ, 1 and 
more than that many more descriptive designations! It 



1 See page 228. 



100 



Christology 



101 



need not be a matter of surprise that there has been great 
difficulty in fashioning out of the manifold materials pre- 
sented a single consistent and complete statement of the 
doctrine of the person of Christ. 

Doctrinal Development. 

The earliest doctrine as to Christ, though expressed in 
undogmatic form, generally in scriptural terms, was not 
unlike what prevails to-day. In the early part of the fifth 
century certain theologians of the school of Antioch, some- 
times spoken of as the school of Asia Minor, developed a 
critical tendency, and so magnified man's ability to discrim- 
inate and so emphasized the human nature in Christ that the 
divine nature in him lost its distinct place, and the truth as 
to the unity of his person was endangered. Nestorius, who 
came to be patriarch at Constantinople, represented this ten- 
dency. Cyril, patriarch at Alexandria, represented the op- 
posite tendency. The third ecumenical council, the first 
dealing with the doctrine of the person of Christ, met at 
Ephesus in 431. It condemned the doctrine of Nestorius. 
The Alexandrians, under Cyril, began to make too much of 
their victory, and virtually sacrificed the human nature of 
Christ to the divine nature, developing what is known as 
Monophysitism, the doctrine of one nature. This position 
was in turn condemned at the fourth ecumenical council 
assembled at Chalcedon, in 451. The statement adopted 
by this council, called the Chalcedonian formula, has re- 
mained the best balanced statement of the doctrine as to 
Christ's person — "Christ is truly God, perfectly man, sub- 
sisting in two natures unconfused, inseparably joined in one 
person." It will be noticed that the formula includes four 
points. The second, which affirms that Christ is perfectly 
man, was intended to exclude Apollinarianism, which de- 



102 



Doctrinal Theology 



nied that Christ had a rational human soul, the divine Logos 
taking the place of this. The body and the lower or animal 
soul he was recognized as possessing. Monophysitism was 
condemned in the third point, and Nestorianism, in the 
fourth. The fifth ecumenical council at Constantinople in 
553, virtually reaffirmed the decision of the third council at 
Ephesus, and the sixth ecumenical council at Constantinople 
in 680, virtually reaffirmed the decision of the fourth coun- 
cil at Chalcedon. Dr. Schaff thinks that in the Lutheran 
doctrine of the two states, developed in the seventeenth cen- 
tury, there was a substantial addition to the doctrine of 
Christ's person ; yet on the points brought forward there 
is little reason for being dogmatic. 

Humanity of Christ. 

The human nature of Christ is as real as his divine na- 
ture, and defect or perversion in our doctrine at this point 
may be thoroughly subversive and calamitous. The doc- 
trine of man's nature is the doctrine of the human nature 
of Christ. He was born into the world, he had a true hu- 
man development, he had a true human consciousness, and 
his experiences were human. Moreover, while we think of 
him as individual, we also affirm his organic relation to 
mankind, and his being the head of the new humanity. 
Mysticism confuses our sense of the reality of the man 
Jesus. Apollinarianism, which would substitute the Logos 
for a rational soul, is victimized by its own plausibility. 
Even an honest intention to magnify the deity of Christ 
may dig the grave for his human nature, leaving no angel 
to proclaim a resurrection. The providing of salvation and 
its actualization in individuals and in society, have their 
foundations in the humanity as well as in the deity of 
Christ. 



Christ ology 



103 



Deity of Christ. 

The great point of interest and controversy will ever be 
that of the deity of Christ. With most persons, the divinity 
of Christ and the deity of Christ mean the same thing. Yet 
many confess belief in the divinity of Christ, adopting a 
meaning that may please themselves, who shrink from the 
use of the stronger term. In our day the question as to the 
deity of Christ is a Christological question, not a Trinitarian 
question. We ask, How could Christ be both divine and 
human ? That he was human we are quite ready to concede. 
How, then, could he be divine? 

Assuming the gospels to be authentic history, we have the 
fourfold argument, already given in the treatment of 
doctrine of the Trinity, 1 from divine names, divine attributes, 
divine works, and divine worship as proper to Christ. 

As actually going to support the record, we have the 
picture of Christ as given in the Gospels, which could not 
be a fabrication. As said by others it would be more re- 
markable for that picture to be given without a true original 
than it would be for that original to exist. Some one recog- 
nizing this fact in connection with the untutored character 
of the Gospel writers said, "If we may not worship him let 
us worship them." 

The balanced character of Christ, as showing that he was 
more than human, has, as presented by Doctor Bushnell, 
Doctor Schaff and others, already been noticed. A recent 
statement of the argument as given by Dr. Henry C. Shel- 
don, in his "System of Christian Doctrine" may be added. 
He gives as proof that Christ was more than man the mar- 
velous way in which he combined meekness and strength, 
compassion and intolerance of sin, spirituality and contact 

1 See page 48, also page 79. 



104 



Doctrinal Theology 



with the world, and human sensibility and superhuman 
grandeur. 

A presumption for the deity of Christ is found in the 
reaching out of man for an infinite savior. The tenderest 
expressions of Christ seem to recognize this. Before he 
said, "Come unto me all ye that labor and are heavy laden," 
he said, "All things have been delivered unto me of my 
Father," and proceeded to declare the mysterious relation 
between the Father and himself. Men in all ages have had 
visions of a person who should bridge the chasm between 
the human and the divine. 

Is it claiming too much to assert that a living Christ can 
and does certify himself to those who sincerely and ear- 
nestly turn toward him? John R. Mott, in a public address, 
referred to doubts which, in his early life, he had had as to 
the deity of Christ, and then as if declaring something that 
was almost too sacred to give out to others, he said that 
Jesus Christ appeared unto him. Any one may interpret this 
in his own way, but doubtless in some manner or other, dif- 
fering in different cases, Christ makes his own impression 
on hearts that are turned toward him. 

Relation of the Tzvo Natures. 

In the first place there was a tendency of the Antiochians 
to drive the wedge between the human and the divine, to 
magnify in a one-sided way man's ability to discriminate 
and also emphasize in a one-sided way the human in Christ. 
To this the council at Ephesus set a bound and henceforth 
Nestorianism was disowned. Then the merging of the 
human in the divine at the behest of the Alexandrians was 
condemned at Chalcedon. The two subsequent councils 
substantially repeated the decisions already given. Nesto- 
rianism and Monophysitism, though disallowed, have con- 



Christ ology 



105 



tinued to exist and exert an influence, in various forms, 
even to our times. 

As showing the thought of the church with reference to 
the two natures in Christ, the following diagram may be 
of service : 




THE HUMAN AND THE DIVINE IN CHRIST. 

The Norm for Other Doctrines. 

While the union of the human and the divine in Christ 
is of transcendent importance with reference to that subject 
in itself, it has a great importance as the norm and illustra- 
tion of the union of the human and divine in other respects, 
— in the Bible, in the history of man and in individual ex- 
perience. In each of these respects there is a generous belt 
of truth and safety within which we may walk, and beyond 
which lie perversion and loss. The Bible is truly divine, 
truly human, these two sides being unconfused, and yet 
united so as to give us one rule of faith and practice. The 
human here is the human belonging to our own imperfect 
humanity and life, and yet in general the formula holds. 
The error in forcing the human and the divine apart is the 
old Nestorianism, and the error in merging the human in the 



106 



Doctrinal Theology 



divine is the old monophysitism. In the history of the 
world, we have human planning and struggle, on the one 
side, and providential direction and control on the other 
side, no confusion of the two, and yet an actual or possible 
unified current of human events. In individual experience, 
we have the perceptions and actings of our own minds and 
the touch and guidance of the divine Spirit, yet no con- 
fusing of the two sides, and no rift in an experience that is 
genuine. 

Doctrinal Security. 

This or that person, because of his mental constitution or 
training, may press strongly on one or the other of the two 
lines marking the belt of safety, and yet he may be so really 
anchored in the things within the belt standing over against 
his special tendency, that he is protected against dangerous 
error. The belt is really of generous breadth, just as truth 
is broad and many-sided. Inasmuch as the most of our 
errors and controversies have to do with the views we hold 
with reference to the union of the human and the divine, 
we are to take note of what our own liberty and danger are, 
and to take note just as much of what may be the liberty 
and security in another. An excessive or warped esteem 
of the human side leads to naturalism and worldliness both 
in thought and life. A distorted or biased esteem of the 
divine side leads to presumption, superstition and fanati- 
cism. God is not honored by having referred to him the 
defects and shortcomings of nature or of man. Augustine 
said that the spirit in which error is held, rather than error 
itself, constitutes heresy. 

We have thus seen that our doctrine of the person of 
Christ affects our view of the Scriptures, of the Trinity, of 



Christology 



107 



creation and providence, and of experience, individual and 
general. We shall see that it is basal in all of the subjects 
that remain to be considered. 



CHAPTER VIII. 



THE ATONEMENT 

Objective Sense — Procuring Merit — Peculiar Character of Christ's 
Death — Redemption a Spiritual Transaction — The Necessity of 
the Atonement — The Place of Theory — Theories of the Atone- 
ment — Universality of the Atonement. 

Having considered the person of the Redeemer, we now 
come to consider the work of the Redeemer. The life of 
purity, obedience and service might be regarded a part of 
this work, but it was rather a condition or preparation for 
it. It is the passive righteousness of Christ, his sufferings 
and death in man's behalf, that claims our attention. It 
is here that we come to the very heart of the gospel. The 
language of the angel to Moses would be appropriate to us 
as we enter upon the consideration of this subject — "Put off 
thy shoes from off thy feet, for the place whereon thou 
standest is holy ground." (Ex. III., 5.) 

The subject of the atonement breaks upon us with sur- 
prising force and clearness in the Old Testament scriptures, 
justifies itself in the extraordinary events recorded in the 
New Testament, and continues down to our times to be a 
subject of absorbing interest. 

Objective Sense. 

The Hebrew word for atonement means a covering, 
something without serving as a protection. Thus the mean- 
ing is objective. The Greek word i\a$ juoS used in the 
New Testament has a similar meaning. But the Greek 
word KciTaWayrf has a subjective force meaning a 
reconciliation effected between God and man. The word 

108 



The Atonement 



109 



atonement, pronounced in the usual way, carries the objec- 
tive sense, but pronounced as the English word is made up, 
at-one-ment, it carries the subjective sense. While both 
senses are abundantly warranted by the Scriptures, the sub- 
jective sense, in consequence of its being accepted by every 
one, does not figure in our discussions and controversies. 
Thus, when we say does this one or that one believe in the 
atonement, the meaning in mind must be the objective 
meaning. 

Procuring Merit. 

In this connection, the expression efficacy of the atone- 
ment is used. A better expression is the procuring merit of 
Christ's death, meaning the fundamental basis of salvation. 
The two terms which best express this thought are propiti- 
ation, signifying that which is the ground for the restored 
favor of God, and expiation signifying the virtue by means 
of which the offense is removed, or the removal of the 
offense itself. The one term looks to God as wronged and 
dishonored, and the other looks to the offense. The term 
redemption includes what is meant by the atonement, and is 
made also to include other features within the general 
system of salvation. Sometimes, however, it is made to sig- 
nify some view or feature of the atonement itself. 

Peculiar Character of Chrisfs Death. 

If we allow so much value to Christ's death, it is a matter 
of great interest as to in what that particular value consists. 
In an ordinary death the suffering may be fully equal, so 
far as merely physical elements are concerned, to the suf- 
ferings of Christ. In thousands of cases the insensibility to 
suffering and the approach of death, often called courage, 
is even more marked than the exterior evidence of cour- 



110 



Doctrinal Theology 



age in Christ. Some say that the merit Christ's death 
consists in the fact that in him Deity was conjoined with 
humanity. Yet this was rather a condition than the source 
of merit itself. Because he was divine the contact with sin 
into which he was brought by his sacrificial death gave a 
peculiar cast and depth to his sufferings. The Lord is of 
"purer eyes than to behold evil." (Hab. L, 13.) Also the 
purity of his humanity would shrink from death with its 
association with sin. He would receive the stupefying 
potion that was offered to dull his human sensibility, and, 
with his divine knowledge of the holiness of God and the 
demerit of sin burdening his soul with the awful contrast, 
he went to the cross, with all that it must have meant to a 
being of such a nature and such a consciousness, and with 
such a purpose. Those who seek to find the basis of re- 
demption in the sufferings and death, or passive righteous- 
ness of Christ, and those who seek it in the acts of Christ 
might harmonize on the statement that the merit is in his 
obedience unto death. "Lo, I am come to do thy will, O God." 
(Heb. X., 7.) Some persons have perhaps unintentionally 
made the physical blood of Christ the ground of salvation. 
The believer in supererogation says that one drop of 
Christ's blood would have been sufficient to redeem the 
world, but Christ shed his blood copiously. 

Redemption a Spiritual Transaction. 

Redemption was primarily a spiritual transaction, but 
carried out and manifested through physical conditions. 
The physical attendants, such as the shed blood, become a 
useful and necessary symbol of the great spiritual transac- 
tion, Christ's obedience unto death. This statement indi- 
cates the liberty and the proper restriction in referring to 
the physical features of Christ's suffering and death. We 



The Atonement 



111 



may fail widely in our discernment of the peculiar merit 
in Christ's death, but we cannot err when we affirm that 
no ordinary thing would serve as a basis tor pronouncing 
innocent those who are confessedly guilty, a thing which 
staggers the moral consciousness of man. 

The Necessity of the Atonement. 

Some of the scripture passages that indicate the necessity 
of the atonement are the following: "Thus it is written that 
the Christ should suffer, and rise again from the dead the 
third day and that repentance and remission of sins 
should be preached in his name unto all the nations." (Luke 
XXIV., 46, 47.) "And in none other [than the crucified 
Christ] is there salvation ; for neither is there any other 
name under heaven that is given among men, wherein we 
must be saved." (Acts IV., 12.) "And as Moses lifted 
up the serpent in the wilderness, even so must the Son of 
man be lifted up." (John III., 14.) "Wherefore, it be- 
hooved him to be made like unto his brethren that he might 
become a merciful and faithful high priest in things per- 
taining to God to make propitiation for the sins of the peo- 
ple." (Heb. II., 17.) "For every high priest is appointed 
to offer both gifts and sacrifices : wherefore it is necessary 
that this high priest also have somewhat to offer." (Heb. 
VIII., 3.) "But I have a baptism to be baptized with, and 
how am I straitened till it be accomplished." (Luke XII., 
50.) "Now is my soul troubled, and what shall I say? 
Father, save me from this hour. But for this cause came 
I unto this hour." (John XII., 27.) "My Father, if it be 
possible, let this cup pass away from me ; nevertheless, not 
as I will, but as thou wilt." (Matt. XXVL, 39.) "But we 
behold him who hath been made a little lower than the an- 
gels, even Jesus, because of the suffering of death crowned 



112 



Doctrinal Theology 



with glory and honor, that by the grace of God he should 
taste of death for every man." (Heb. II., 9.) "Apart from 
shedding blood there is no remission." (Heb. IX., 
22.) "Even as the Son of man came not to be ministered 
unto, but to minister, and to give his life a ransom for 
many." (Matt. XX., 28.) 

The Place of Theory. 

The study of the different theories of the atonement 
may serve to expand and correct our own conceptions. Yet 
the value of the acceptance of any particular theory may 
easily be overestimated. We may accept thoroughly and 
helpfully the fact of the atonement and yet have no theory 
of the same. May it not be true also that a wrong theory, 
persistently adhered to and applied, may vitiate to us the 
fact of the atonement? 

Four Theories. 

While there are many theories of the atonement or with 
respect to the atonement, there are four that bring out 
the chief points and exhibit the main points of difference. 
Some subdivisions of these theories may also be given. The 
chief representative of the different theories may also be 
named. Inasmuch as the atonement is to remove every sort 
of difficulty or offense, we may notice the different direc- 
tions and respects in which sin has done its wrong and piled 
up difficulties. In harmony with these suggestions the out- 
line on the following page may be given. 

It will be noticed that the radiating lines point toward the 
theories that take note in their order in a special way of the 
effect of sin on man, on the moral universe, and with respect 
to God. The doctrine of the atonement must take account 
of all of these effects. 



The Atonement 



113 



i. 



ii. 



in. 



IV. 

Anselm 



Socinus Abalard 
Repentance Moral influ- 
and ence 



Grotius 
Governmental 



Christ's death a sacrifice from God 
to God 



Forgiveness 



Modified 



Strict Vicarious suf- 



Vicarious 
punishment 



fering 
" Substitution" 
" Satisfaction " 
Composite 
theory 



[Substitution] 
[Satisfaction] 



Commercial 
Algebraic 
Judicial 




SIN AND ATONEMENT. 



Repentance and Forgiveness. 

The truth in the first theory is that there is an open road 
to God. The fault is that it does not raise the question as to 
what it cost to open the road. Forgiveness is a great and 
real fact in connection with salvation. From this standpoint 
the extreme side of the fourth theory stands condemned ; 
for, if Christ in a strict sense bore our punishment, there 
would be nothing to forgive. The first theory is a theory 
which dispenses with an atonement, but as a rival theory, 
and because of both its truth and error, it must receive at- 
tention here. Like its sponsor, Socinus, its main tendency is 
naturalistic. It belongs with other teachings of the nat- 
uralistic system. 

Moral Influence Theory. 

The second theory has a large amount of truth. The 
wrong to man himself from sin makes it difficult for man 
to think of God as his friend and to relent from his hard 
attitude toward him; but when in the gift of Christ divine 



114 



Doctrinal Theology 



love comes to him, tracking its way in tears and blood, he 
is convinced, and his heart is rent open for the indwelling of 
God. A text for this truth is found in the language, "Or 
despisest thou the riches of his goodness and forbearance 
and longsuffering, not knowing that the goodness of God 
leadeth thee to repentance?" (Rom. II., 4.) God by "an act 
of divine self-sacrifice, by incarnate, crucified love * * * 
breaks the hard heart by the overwhelming pressure of 
pure, almighty mercy in our Lord Jesus Christ." Bushnell 
would add that the divine self-sacrifice is necessary not 
only as an influence on man but that it is necessary to God, 
or an element in his act in forgiving. He refers to "that 
sublime act of cost in which God has bent himself down- 
ward, in loss and sorrow over the hard face of sin, to say, 
and saying make good, 'thy sins are forgiven thee.' " Cer- 
tainly some analogy to this view is found in the fact that 
in forgiveness between men the resentment of wounded 
feeling is most effectively removed as they bring them- 
selves to suffer for one another. But, as important and as 
scriptural as the theory of moral influence is, whether with 
reference to man or God, it is, nevertheless, essentially de- 
fective, the whole merit of it being dependent on some- 
thing more fundamental. The theory grows out of the at- 
tempt, in many cases sincere and worthy, to bring the great 
things of God within the grasp of complete rational ex- 
planation. 

Governmental Theory. 

The third theory sees in the conditions of the moral uni- 
verse the great difficulty in the way of God's extending 
forgiveness. If God should pass by offenses, the order of 
the moral universe, law, and the stability of the divine 
throne would be put in jeopardy. God, therefore, in the 



The Atonement 



115 



sacrifice of Christ, gives an exhibition to the universe of 
the inviolability of law, the dreadful consequences of sin, 
and an abiding justice. A passage of scripture which seems 
to justify this view is the following: "Being justified freely 
by his grace through the redemption that is in Christ Jesus : 
whom God set forth to be a propitiation through faith in 
his blood, to show his righteousness because of the passing 
over of the sins done aforetime in the forbearance of God ; 
for the showing, I say, of his righteousness at this present 
season: that he might himself be just, and the justifier of 
him that hath faith in Jesus." (Rom. III., 24-26.) 

In the modified governmental theory all of the emphasis is 
put on the requirements of the moral universe. God could 
use any expedient, the death of Christ might be the ideal 
one or the only one, which would make it possible for him 
to forgive without endangering the order of the moral uni- 
verse. He then could forgive, that is, give up his righteous 
resentment due to the offense against himself. Thus the end 
of moral government would become primary and the atti- 
tude of God secondary. The cross of Christ would become 
a spectacle to the universe. 

The strict governmental theory takes more account of the 
divine attributes and emphasizes the necessity from this 
standpoint of the maintaining or restoring of righteousness 
through the sacrifice of Christ, in connection with the exer- 
cise of forgiveness. This feature of the theory, however, 
is borrowed, perhaps unconsciously, from the essential prin- 
ciple of the fourth theory. It is doubtless due to the pres- 
ence of this feature that so many persons enroll themselves 
under the governmental theory. Grotius, the great jurist, 
was well suited to be the author of this widely influential 
theory. In his use of the term "satisfaction" he certainly 
paid tribute to the character of the fourth theory. 



116 



Doctrinal Theology 



Anselmic Theory. 

The fourth theory was wrought out by Anselm, Arch- 
bishop of Canterbury, near the close of the eleventh century 
in a celebrated work entitled, ''Why God Became Man." 
For a long period the strange speculation, that the death 
of Christ was a price paid to Satan for man's redemption, 
had been in vogue. Anselm undertook to show that the sac- 
rifice on the cross was a satisfaction made by God to God, 
and that for this God became man. The theory starts out 
from what God is in his nature; the motive is personal, 
not official. His holiness makes necessary satisfaction for 
sin and his love prompts him, as the only one who can ren- 
der the satisfaction, to render it in the sacrifice on the 
cross. What we have before noticed as to the nature and 
necessity of Christ's atoning death, would fall in well with 
the thought of an action in which God is both subject and 
object. This thought is presented in the language, "How 
much more shall the blood of Christ who through the eter- 
nal Spirit offered himself without blemish unto God, cleanse 
your conscience from dead works to serve the living God." 
(Heb. IX., 14.) Sin deals its blow first and chiefly against 
God. The Psalmist said, "Against thee, thee only, have I 
sinned and done that which is evil in thy sight; that thou 
mayest be justified when thou speakest, and be clear when 
thou judgest." (Ps. LI., 4.) When the difficulty is met and 
overcome in God, where it first appears, its overthrow in the 
moral universe and in the individual offender is provided 
for. If God can be satisfied, every requirement is met. 

Ultra-Evangelical Viezv. 

Anselm was a great pioneer thinker, and later, as in all 
such cases, opposing opinions became current under his 
name. An ultra-evangelical theory was developed known 



The Atonement 



117 



in our time as the judicial theory. Christ is said to have 
taken our low place, to have been punished in our stead. A 
rigid substitution or satisfaction theory was developed, 
though both substitution and satisfaction are terms that are 
equally suited to the less extreme view. The terms com- 
mercial and algebraic, while apparently not undeserved, are 
resented by the holders of the judicial theory. 

True Position. 

Seeking a more tenable view, we find it under the gen- 
erally descriptive name vicarious theory. If not used in the 
rigid historical sense, the terms substitution and satisfaction 
may here appropriately be used. From this standpoint we 
might call this theory the composite theory, as it readily in- 
cludes the truths of all the theories. It holds to the mod- 
erate Anselmic view as the primary and fundamental basis, 
rejects the ultra-evangelical development from Anselm's 
view, and includes the truth of the governmental and moral 
influence theories, and just as truly recognizes the important 
truths of repentance and forgiveness, which are often used 
as a substitute for a real atonement. This view may be des- 
cribed as having its basis in the principle that the sufferings 
of Christ are a substitute for penalty, on condition of a true 
faith, and have their source and end in the requirements of 
the divine nature, all other requirements being included in 
these requirements, or being in harmony therewith. A cus- 
tomary form of statement is that Christ so died for us that 
God can forgive. Yet Christ is not to be thought of in the 
strictest sense as a third party, but the eternal God manifest- 
ing on the cross the divine passion for lost men, and the 
cost to God of man's salvation. Christ is the lamb slain 
from the foundation of the world, and in the divine suffer- 
ing in him there is an eternal reconciliation. Love and holi- 



118 



Doctrinal Theology 



ness in God, through the mystery and power of the divine 
sacrifice for sin, stand in eternal accord. 

Universality of the Atonement. 

By a strange subordination of the doctrine of the atone- 
ment to the dictate of an unevangelical predestination, the 
atonement has been made to be limited, a provision for a 
portion of mankind. By skilled artifice and arbitrary rigor 
an elaborate system was developed of which this conception 
was one of the principal features. The advocates of this 
view declare that the merit of Christ's death is sufficient 
for the redemption of all mankind but that that merit was not 
designed or available for all persons. The view is not 
worthy of serious attempt at refutation. Election, if not 
merely a call to some particular service, may be a call to 
holy life, or to some great spiritual privilege, or it may be 
simply the action of God in general in bringing salvation to 
man. By the elect are often meant persons of approved char- 
acter, as we say this man is an elect person, a chosen soul. 
No admissible view of election will narrow down the scope 
of the atonement. 

A few quotations from the Scriptures will show that they 
are not responsible for the doctrine of a limited atonement. 
"This is good and acceptable in the sight of God our Savior ; 
who would have all men to be saved, and come to the knowl- 
edge of the truth. For there is one God, one mediator also 
between God and men, himself man, Christ Jesus, who gave 
himself a ransom for all." (I. Tim. II., 3-6.) "The grace of 
God hath appeared bringing salvation to all men." (Titus 
II., 11.) "God so loved the world that he gave his only be- 
gotten Son, that whosoever believeth on him should not per- 
ish, but have eternal life. For God sent not the Son 
into the world to judge the world ; but that the world should 



The Atonement 



119 



be saved through him." (John III., 16, 17.) "If any man sin 
we have an advocate with the Father, Jesus Christ the right- 
eous; and he is the propitiation for our sins; and not for 
ours only, but also for the whole world.'' (I. John II., 1, 2.) 
"But we behold him who hath been made a little lower than 
the angels, even Jesus, because of the suffering of death 
crowned with glory and honor, that by the grace of God he 
should taste of death for every man," (Heb. II., 9.) "The 
spirit and the bride say, Come. And he that is athirst, let 
him come ; he that will let him take the water of life 
freely." (Rev. XXII., 17.) 



CHAPTER IX. 



THE DIVINE PURPOSE IN CONNECTION WITH 
SALVATION 

The Idea of Salvation — The Calvinistic System — Criticism From the 
Standpoint of Arminianism. 

Salvation. 

Soteriology, which is the science of salvation, embraces 
in its widest extent the science of Christ's person, the doc- 
trine of the atonement, and all of the subjects belonging to 
the appropriation of salvation by man, even down to the 
science of the last things. In the narrower sense, it includes, 
under the idea of the appropriation of salvation, the subjects 
of justification, regeneration (adoption being included with 
regeneration), and sanctification. It is in this narrower 
sense that the term is employed here. The salvation with 
which the science deals is the peculiar possession of Chris- 
tianity, and differentiates it from all other religions. 
Christianity not only proclaims a salvation, but actually ef- 
fects a salvation. Other religions are concerned with 
work-righteousness or merit-making. Salvation represents 
a most daring conception. Man is given what he does not 
deserve, what he cannot purchase and what he cannot work 
out for himself. If we have studied to any good purpose 
preceding subjects, we know how this can be so. 

"Salvation, oh, the joyful sound 

What pleasure to our ears !" 

"Salvation, oh, thou bleeding Lamb, 

To thee the praise belongs !" 
Naturally we consider in a preliminary way, in the first 
place, the terms or conditions on which the salvation is re- 
$ 120 



The Divine Purpose 



121 



ceived. It is in its objective sense entirely complete as it 
leaves the hand of God. The neglect of it by all men would 
not change this fact. Salvation in its subjective sense, as 
wrought out and made real in the experience of the indi- 
vidual and the history of man, is the subject presently to be 
considered. Grace has provided the salvation in its outward 
sense, and grace is present at every step in the actualizing 
of the salvation within man's nature and life. 

Grace in the Calvinistic Scheme. 

The Calvinistic system assumes to magnify in an eminent 
way the doctrine of grace. "Common grace" is given to all 
men, though not with reference to the salvation of all. "Pre- 
venting grace" prepares the elect for the salvation that is to 
be bestowed. "Irresistible grace" takes hold of those thus 
prepared and saves them. "Persevering grace" assures 
their final salvation. While grace is magnified in the 
terms employed in this scheme, the scheme itself is artificial 
and unauthorized. The Arminian doctrine of "prevenient 
grace" has been presented in connection with the subject 
of depravity. 

The Five Points of Calvinism. 

The five points of Calvinism represent a masterful effort 
to set forth Christianity as a system of salvation. These 
points are, (1) limited election, (2) limited atonement, (3) 
depravity total both as to merit and ability, (4) irresistible 
grace, and (5) final perseverance. But salvation can be sal- 
vation without these hard and arbitrary conditions. 

Calvinism. 

Calvinism begins with the sovereignty of God and in- 
cludes all things under the unconditional decrees of God. 
The following diagram may be of service : 



122 



Doctrinal Theology 



'Decrees with reference to the universe in general 



Sovereignty 
of God 



Decrees 



a 



As to the elect 



b 



Predestination or decrees 
with reference to fallen man 



As to the non-eleci 



THE DECREES. 



All persons should accept the doctrine of divine sover- 
eignty, a sovereignty not arbitrary, a sovereignty under 
which free beings are brought into existence, who are ever 
to exist and to be dealt with as free beings. Supralapsarian- 
ism declares that the decrees relating to the destiny of men 
are to be considered from a standpoint before the fall, 
marked a, while sublapsarianism declares that the stand- 
point taken should be after the fall, marked b. Most 
Calvinists apply the term, predestination simply to the elect, 
while the term preterition, meaning a passing by, is used 
with reference to the non-elect. Others apply the predesti- 
nation to the non-elect under the name reprobation. 

Criticisms from the Standpoint of Arminianism. 

Dr. A. A. Hodge said that Calvinism logically carried out 
would lead to fatalism, and that Arminianism logically car- 
ried out would lead to Pelagianism. But in Arminianism, a 
living faith, which is made the condition of salvation, is not 
a thing of merit, and does not put man's part in salvation at 
the same stage or on the same plane with God's part. Man 
receives what God provides, and works out what God im- 
plants. The way is left entirely open to recognize where 
man's freedom comes in and acts, and to adjust the con- 
ception of man's freedom to the purpose and action of God, 



The Divine Purpose 



123 



What is true of the relations of the human and the divine 
in individual experience, is true also in the history of the 
human race. We are to do our part, and then with all the 
more confidence we may rejoice "in the power not of our- 
selves that works for righteousness." On this point the 
writer may quote a passage from a pamphlet written by him. 

Let us put under our feet the advice of Gamaliel, as 
generally applied, "If this counsel or this work be of men, it 
will come to naught: but if it be of God, ye cannot over- 
throw it." With many this teaching is the ground of indo- 
lence and presumption, or the refuge of cowardice and im- 
becility. God accomplishes his work through men, and 
they must accomplish all true work through him. God wins 
by strengthening the heart to dare and nerving the arm to 
strike. As we do our part, or when we have done our part, 
we may adopt the tranquil words of Lucy Stone, perhaps 
the last words penned by her: "I believe that in the eternal 
order there is always a movement, swift or slow, toward 
what is right and true — a tendency toward higher things, 
stronger than the impulses of evil." 

Calvinism has had the service in its behalf of a long line 
of able theologians, who have wrought out a rigorously 
complete system which in the past has been a source of great 
strength and influence; but the completeness of the system, 
along with the error or bias embodied, has become, in 
connection with the unfettered movement of thought in all 
lines, a distinct disadvantage. 



CHAPTER X. 



JUSTIFICATION 

Prominent Place of Justification — Extremes of Error — Nature of 
Justification — The Ground of Justification — the Condition of 
Justification — The Trend of Scripture. 

Prominent Place of Justification. 

Justification by faith is set forth by Paul with great defi- 
niteness and emphasis. It is the fundamental doctrine that 
broke into the mind of Luther as in great spiritual distress 
he climbed Pilate's staircase at Rome. It became the war- 
cry of the Reformation. It was when Wesley was read- 
ing Luther's commentary on Galatians, in which this doc- 
trine is made prominent, that true evangelical liberty be- 
came clear to him. Forgiveness is the same as justification, 
viewed, however, from a different standpoint. The blessing 
in the one case is viewed with reference to the old state of 
condemnation for sin, and in the other case, with reference 
to the new state of favor with God. Forgiveness is the 
gateway that opens to all other spiritual benefits. In order 
of dependence, though not necessarily in time, it precedes 
them all. All things are possible to one who is forgiven, 
for, having the favor of God, all things that that favor can 
procure are his. Thus among the blessings of salvation 
justification is rightly considered first. 

Extremes of Error. 

There are two erroneous opinions that are equally sub- 
versive — the first that fixed laws make forgiveness impos- 
sible, and the second that forgiveness may easily and will 

124 



Justification 



125 



surely be accorded. We well know that laws will not be 
annulled, but in every realm there are new forces and fac- 
tors that operate to effect new results. The consequence 
of sin is guilt, often identified with sin itself. Forgiveness, 
at God's cost, comes into man's realm putting away the 
former, stripping penalty of the quality of punishment, and 
opening up the way for the incoming of new agencies and 
influences tending to counteract the natural penalties that arc* 
ready to spring upon him. It may be said that some effects or 
penalties can never be removed. This must doubtless be 
granted. But even in such cases there may be such triumph 
or compensation as constantly to amaze and comfort. Noth- 
ing can obscure the reality of the forgiveness and the fact of 
the living agencies whose function is to impart health and 
uproot the last remnant of penalty. 

Those who make light of transgression, and count for- 
giveness such a sure and easy thing, are not likely to be 
convinced by argument or by the Scriptures. A little tui- 
tion in the sphere of nature may lead them to a saner mind. 

A reason why divine forgiveness is so little understood or 
found so difficult a thing, may be because human forgive- 
ness, man's forgiveness of his fellow, is so rare or so un- 
real. We are to forgive as we expect to be forgiven. Like- 
wise man in society is to forgive if he is to expect social 
blessings to be bestowed. Dr. Washington Gladden, in a 
recent volume of discourses, has strongly set forth this 
truth. 

Order of Treatment. 

The old outline for the treatment of the subject of justifi- 
cation is doubtless as good as any other that can be sug- 
gested. Under this there are three heads, namely, the na- 
ture, the ground, and the condition of justification. 



126 



Doctrinal Theology 



Nature of Justification. 

Justification is a declaring just as distinguished from a 
making just. It is forensic. In a human court, when the 
magistrate pronounces the accused innocent, it is meant that 
the accusations were false. When man is pronounced jus- 
tified before God, it is on his own confession of guilt and 
because of mysterious and significant elements, both on his 
side and that of God. We may be sure that at the moment 
of pronouncing just there is involved a making just, but as a 
barrier to a proud but superficial rationalism which would 
make this the only justification, the declaring just must al- 
ways receive distinct treatment. We are inclined to apply 
the name fiction to the three so-called imputations, — the im- 
putation of Adam's sin to the race, and the imputation of 
the sin of the race to Christ, and the imputation of Christ's 
righteousness to the believer. But not all of imputation is 
a fiction. Something that man does not possess, that he 
does not deserve, that he cannot work out for himself comes 
to be imputed to him. The righteousness of God and the 
righteousness of the believer are spoken of as though one 
and the same. This righteousness or justification of the 
believer divinely declared must rest upon some very real 
ground and turn on some very definite condition. 

The Ground of Justification. 

The ground of justification is the atonement. If our study 
of sin and of the atonement has been to any good purpose, 
our understanding of the subject of justification will be 
greatly aided. In the divine sacrifice, we have declared both 
the love and holiness of God, and also the turptitude and 
malignity of sin. God in his own nature and in the death 
of Christ on the cross pays every cost and provides the 
merit necessary for saving men from their sins and endow- 



Justification 



127 



ing them with the divine favor. There are various terms 
which express various phases of truth as to the atonement, 
but which cannot be given a governing place as to the the- 
ory of the atonement. Of such terms we may name ran- 
som, divine wrath, remission of penalty, substitution and so 
forth. There is such a wealth of elements in the divine 
transaction by which our salvation is procured that we are 
glad to welcome all of these side lights, conflicting though 
they may seem. We would not be rid of our difficulties at 
a cost involving the poverty to which some theories might 
lead. In one way or another, in fact in every way, the 
atonement is the true and ample ground for justification. 

The Condition of Justification. 

The condition of justification is faith. Thus far we have 
noticed in justification its objective character. In faith as 
a condition we have a strictly subjective element. Man in 
his spiritual nature, and with his prerogative of freedom, 
looks up to God, lifts up his hands toward him, and lays 
hold of his salvation. More particularly, he beholds God in 
the face of Jesus Christ and in the sacrifice on the cross 
looks into the heart of the infinite God, and is won to 
tender, loyal trust and service. This faith, more than any 
other form of action, represents the movement of the 
whole man, and thus would be the basis for deep spiritual 
transformation, and yet, in this connection, we should 
rather consider it as the condition on which or the means 
through which the divine forgiveness is received. There 
is no merit in it, and we are not now thinking of any power 
in it; it is simply the taking of a gift. This faith is imputed 
for righteousness. While forgiveness is eternal with God, 
it is not man's until he has accepted it. Inspiring and as- 
sisting man in his faith is every feature in the character of 



128 



Doctrinal Theology 



Christ, and in his death on the cross, every form of grace 
and every agency of the Holy Spirit. 

The Trend of Scripture. 

Some passages of Scripture which cover the points above 
given, and are themselves a statement of the whole doc- 
trine of justification are the following: 

"For what saith the scripture? And Abraham believed 
God, and it was reckoned unto him for righteousness. Now 
to him that worketh, the reward is not reckoned as of grace, 
but as of debt. But to him that worketh not but believeth 
on him that justifieth the ungodly, his faith is reckoned 
for righteousness. Even as David also pronounceth bles- 
sing upon the man unto whom God reckoneth righteous- 
ness apart from works, saying, Blessed are they whose 
iniquities are forgiven and whose sins are covered.'' (Rom. 
IV., 3-7.) "Whom God set forth to be a propitiation, 
through faith, in his blood to show his righteousness be- 
cause of the passing over of the sins done aforetime, in the 
forbearance of God ; for the showing, I say of his right- 
eousness at this present season, that he might himself be 
just and the justifier of him that hath faith in Jesus. Where 
then is the glorying? It is excluded. By what manner of 
law? of works? Nay: but by a law of faith. We reckon 
therefore that a man is justified by faith apart from the 
works of the law." (Rom. III., 25-28.) "Yet knowing that 
a man is not justified by the works of the law but through 
faith in Jesus Christ * * * because by the works of 
the law shall no flesh be justified." (Gal. II., 16.) 



CHAPTER XI. 



REGENERATION 

Subjective Elements Increasingly Prominent — Definition — Nature of 
Regeneration — The Agent — The Instrument — Relation of Justi- 
fication to Regeneration — Regeneration and Conversion Con- 
trasted — Adoption. 

REGENERATION. 

In order to hold to the idea of Christianity as a salvation, 
the objective side under the idea of justification has been 
treated much as if there were no subjective side. The re- 
lation of the two sides is well stated by another: "Though 
justifying faith is an operative principle through which the 
Holy Spirit's energy attains to an interior and perfect con- 
formity with the law, or internal righteousness, it is the 
imputed character of justification which regulates the New 
Testament use of the word. Inherent righteousness is con- 
nected more closely with the perfection of the regenerate 
and sanctified life." It is the subjective side to which we 
now come. 

Subjective Elements Increasingly Prominent. 

The progress of Christianity and the development of 
doctrine have had through the centuries a logical unfolding. 
Men were most capable and safe in first taking up ob- 
jective elements. This phase was most prominent down to 
the Reformation, which marked the transition to the sub- 
jective, the pivot being supplied by personal faith. Before 
the Reformation, subjective elements, real and influential, 
were present; yet they were under the shadow of the ob- 
jective, and whenever they asserted themselves directly, 

129 



130 



Doctrinal Theology 



were likely to go astray or pass into extravagance. Since 
the Reformation, the channels for experience have been cut 
to greater depth and the dikes insuring against the bog and 
miasmas have been raised higher. The examples and warn- 
ings of history, completer thought, and the logic of life, 
have given us these securities, and we welcome the larger 
emphasis that can now advantageously and safely be given 
to the subjective side. Yet when we see the dangers that 
still remain, we cling for shelter and strength to the ob- 
jective side. The following diagram may help us to dis- 
cern the progress from the objective to the subjective, the 
point that our age has reached, and what shall belong to 
to-morrow : 

OBJECTIVEVDOCTRINE AS TO GOD 

\DOCTRINEAS TO CHRIST fn/m INABILITY 

REFQFiftATiON-lfe TO CtNTURY \JUS TIFICATIQN BY FAITH (FAITH SUBJECTIVE) 

REGENERATION 
.SANCTIFICATION 

SUB JECTIVEX in heart and life 

Definition. 

A helpful definition of regeneration is given by Doctor 
Pope : "Regeneration is the final and decisive work wrought 
in the spirit and moral nature of man when the perfect prin- 
ciple of spiritual life in Christ Jesus is imparted by the 
Holy Ghost." The language "final and decisive work," points 
back to prevenient grace, which has long been promoting 
in man a process of recovery; while the language "per- 
fect principle of spiritual life" declares the fact of re- 
generation and points forward to sanctification for the de- 
velopment and completeness of spiritual life. 

The subject of regeneration may be treated under the 
three heads — the nature, the agent and the instrument. 



Regeneration 



131 



X at ure of Regeneration. 

The nature of regeneration is indicated by its being 
called a new birth. "Verily, verily I say unto thee, except 
one be born anew he cannot see the kingdom of God." 
(John III., 3.) The work in man's nature is called a new 
creation. "That ye put away as concerning your former 
manner of life, the old man, that waxeth corrupt after the 
lusts of deceit ; and that ye be renewed in the spirit of your 
mind and put on the new man that after God hath been 
created in righteousness and holiness of truth." (Eph. IV., 
22-24.) The change is called a cleansing. "And I will 
sprinkle clean water upon you and ye shall be clean : from 
all your filthiness, and from all your idols, will I cleanse 
you. A new heart also will I give you and a new spirit will 
I put within you, and I will take away the stony heart 
out of your flesh and I will give you a heart of flesh." 
(Ezek. XXXVI., 25, 26.) The outflow from a new heart 
is a good life. "For we are his workmanship, created in 
Christ Jesus, for good works." (Eph. II., 10.) Though there 
may remain old elements that protest, the spiritual life is 
given the ascendency. 

The Agent. 

The agent in regeneration is the Holy Spirit. He is the 
giver of life. He witnesses for Christ. He works directly 
upon and within the heart, infusing the grace of repentance 
and faith, and imparting true spiritual life. The Scriptures 
recognize the Spirit as a person. "But Peter said, Ananias, 
why hath Satan filled thy heart to lie to the Holy Spirit? 
* * * How is it that thou hast conceived this thing in 
thy heart? Thou hast not lied unto men but unto God." 
(Acts V., 3, 4.) When the Holy Spirit is referred to as a 
person, the pronoun following, should, of course, be mas- 



132 



Doctrinal Theology 



culine. But sometimes the Holy Spirit is referred to as a 
gift or influence, in which case the neuter pronoun is ap- 
propriate. We speak of our dispensation as the dispensa- 
tion of the Spint, because since Christ committed the work 
of establishing and superintending the spiritual kingdom to 
the Holy Spirit there are distinctive spiritual experiences 
and phenomena through his agency. The fortunes of the 
individual and the world, the present and the future, are 
with him. While the specific function of the Holy Spirit 
is to enlighten, impart life and induce a new consciousness, 
the Father and the Son are also spoken of in the Scriptures 
as sources of spiritual life. 

Instrument in Regeneration. 

The instrument in regeneration is the word of truth, as 
indicated by various passages of scripture. "For in Christ 
Jesus I begat you through the gospel." (I. Cor. IV., 15.) 
The word addresses the intellect, arouses the feelings and 
appeals to the will. James exhorts, "Receive with meekness 
the implanted word which is able to save your souls." 
(James I., 21.) Other passages to the same effect are the 
following: "Of his own will he brought us forth by the 
word of truth." (James I., 18.) "Having been begotten 
again, not of corruptible seed, but of incorruptible, through 
the word of God, which liveth and abideth." (I. Peter 
I., 23.) The word presents Christ. The word may not be 
the whole Bible, or even a written gospel, but a mere shred 
of the story of condescending and suffering love, or a faint 
portrait of the face of the Son of man. Spurgeon in giving 
an account of his conversion said, "I beheld him and he 
looked on me and we were one forevermore." 



Regeneration 



133 



Relation of Justification to Regeneration. 

The following outline may make plainer the relation of 
justification to regeneration. 

Nature Ground Condition 

Justification Forensic Atonement Faith 

n . Nature Agent Instrument 

Regeneration New birth Holy Spirit The Word 

Some persons are very much afraid that an unjust man 
may be declared just, and that thus a moral leper may gain 
admittance to heaven, or that a villain clothed in Christ's 
righteousness may be smuggled within the pearly gates. 
But in reality the faith which is the condition of justifica- 
tion amounts to the same as the word, which is the instru- 
ment in regeneration, or they are the two different sides of 
the same thing. The faith is nothing unless there is some- 
thing revealed to it of which it is to take hold. The word 
is nothing unless it is the means through which the appre- 
hension takes hold of things divine and eternal. Thus the 
justified relation and inward spiritual character are simul- 
taneous and are never separated. 

REGENERATION AND CONVERSION CONTRASTED. 

In a practical way, much depends on how we hold the 
conceptions represented by the terms regeneration and con- 
version. Sometimes we say that regeneration is God's work 
and that conversion is man's part in turning to God. In 
some cases or in some features it may be true that conver- 
sion means man's part, but in general we understand that 
conversion belongs to God. We may say that regeneration 
is the silent, unseen part that belongs to God. "The wind 
bloweth where it will, and thou hearest the voice thereof, 
but knowest not whence it cometh and whither it goeth ; so is 
every one that is born of the Spirit." (John III., 8.) On 



134 



Doctrinal Theology 



the other hand the term conversion, declaring or implying 
the work of God in regeneration, includes with it the at- 
tending facts or realities on the plane of man's life. These 
attendants are repentance and faith preceding regeneration 
and assurance following. Conversion may be represented 
thus : 



Evangelical conversion includes the entire series of facts. 

Repentance. 

Repentance is a godly sorrow, a sorrow toward God for 
sin. It is not a selfish sorrow or a grief awakened by the 
prospect of penalties to be visited. It can be inspired only 
by the revelation of the love of God. The law makes men 
harder hearted. But when men find themselves trampling on 
the love of God, their hearts relent. This repentance is not 
suffering by which the sinner atones for his misdeeds. Re- 
pentance rather, as Luther said, is sweet as compared with 
penance, which is bitter. It is like the child's giving up its 
hard attitude and sobbing out its confession on the breast of 
its mother. In one sense repentance follows faith. It has 
been called the "tears which faith sheds in view of the 
cross." But having in mind the tremendous significance of 
faith, we place it next to the renewing work of God. We 
call it trust or appropriating faith. 



Assurance is the designation for a most important doc- 
trine or fact that goes to complete the conception of con- 
version. Sir William Hamilton asserts that the doctrine 



Repentance Faith 




Assurance 



ASSURANCE. 



Regeneration 



135 



was held by the leaders of the reformation of the sixteenth 
century, but recognizes that it fell into the background. 
In the evangelical reformation of the eighteenth century, it 
came to the front to hold an enduring place, at least so far 
as Great Britain and America are concerned. It is said that 
Germany is yet to receive the benefit of the second, or evan- 
gelical reformation. In comparing the movements of 
thought and life from the objective to the subjective side, 
we notice the opportune place which the truth of assurance 
came to fill in the eighteenth century, and which it contin- 
ues to hold. The Greek term for full assurance or fullness 
is used four times in the New Testament. "Let us draw near 
with a true heart in fulness of faith, having our hearts 
sprinkled from an evil conscience." (Heb. X., 22.) "And 
we desire that each one of you may show the same diligence 
unto the fulness of hope even to the end." (Heb. VI., 11.) 
''That their hearts may be comforted, they being knit to- 
gether in love, and unto all riches of the full assurance of 
understanding that they may know the mystery of God, 
even Christ, in whom are all the treasures of wisdom and 
knowledge hidden." (Col. II., 2.) "How that our gospel 
came not unto you in word only, but also in power and in 
the Holy Spirit and in much assurance." (I. Thes. I., 5.) 

The assurance of salvation is clearly and strongly ex- 
pressed in the language : "For ye received not the spirit of 
bondage again unto fear, but ye received the spirit of adop- 
tion whereby we cry Abba, Father." "The Spirit himself 
beareth witness with our spirit, that we are children of 
God." (Rom. VIII., 15, 16.) The double testimony, as it 
is called, consists of the direct testimony of the divine Spirit 
as to our salvation, and the testimony of our own spirit to 



136 



Doctrinal Theology 



entire sincerity in complying with the conditions that God 
has appointed. 

The assurance of salvation may be said to have its germ 
in the faith that appropriates salvation, and that thereupon 
springs into full strength as the consciousness of salvation. 
Yet while such consciousness should always be the out- 
come, in many cases on account of wrongs which we have 
inflicted on our own souls, or because of imperfect instruc- 
tion and help, it is not reached. In order to assurance, wise- 
hearted guidance and encouragement are often necessary. A 
diagram may indicate how the various spiritual blessings 
stand related: 

JUSTIFICATION ^ 

REPENTANCE, FAITH, REGENERATION (ADOPTION) . „ „ 

^_ : -^-ASSURANCE 

SANCTIFiCATlON 

A proper view of conversion gives to religious work all of 
the exactness and infallibility of an art. Repentance and 
faith represent steps that are known and that can be fol- 
lowed, while assurance represents a goal within reach. At 
no time can there be doubt as to God's willingness and abil- 
ity to perform his part in renewing the soul. 

Adoption. 

Adoption properly goes with regeneration, the latter con- 
stituting us sons of God, imparting the filial nature, while 
the former assures us of the filial privileges. The spirit 
of adoption becomes synonymous with assurance of salva- 
tion. The assurance may relate to justification and sancti- 
fication as well as to regeneration. 



CHAPTER XII. 

SANCTIFICATION 

Meaning of Terms Employed — Favorable Elements in High Claims 
— Unfavorable Elements in High Claims — Practical Suggestions 
— Induement for Service. 

A great deal of confusion on the subject of sanctification 
is due to a difference in the use and meaning of the terms 
employed. Before discussion or controversy is entered on 
there should be an agreed use of terms. 

Meaning of Terms Employed. 

The first and most general use of the word sanctification 
is for all of the work of grace in us as distinguished from 
justification, or the work done for us. This is still the 
German use of the word. The evangelical reformation of 
the eighteenth century in Great Britain and America laid 
stress on regeneration along with repentance, faith, and as- 
surance, the conceptions that are expressed by the word 
conversion. Thus regeneration was made to be the head 
and beginning of the work done in us, and sanctification 
was made to be all improvement in grace, through the work 
of the Holy Spirit, subsequent to regeneration. This is the 
prevalent meaning of the term sanctification. Sometimes 
the term is used for the negative or putting-off side of the 
work of grace subsequent to regeneration, while the word 
consecration is used for the positive side in spiritual ad- 
vancement. The word holiness is used for the state in 
which the process or processes of sanctification culminate. 
The above statements are illustrated by the following out- 
line : 



137 



138 



Doctrinal Theology 



THREE MEANINGS OF SANCTJ F SCAT ION 
SHOWN BY DIFFERENT CONTRAST5 

, J USTIFICATION 
1 5ANCTI FiC ATION 



Tf REGENERATION SANCTI FICATION 



TTf REGENERATION 



CONSECRATION 
SANGUIFICATION^ 



With a proper understanding of terms, many questions 
are settled before they are raised. If we should spell the 
word holiness w-h-o-l-e-n-e-s-s, many points would be set- 
tled, or would not be raised. Sanctification will be con- 
sidered here in the second sense above given, and from the 
standpoint of the high claims made in its behalf. We shall 
first notice the favorable features in these high claims. 



Favorable Elements in High Claims. 

1. The number and variety of scripture texts give to 
sanctification a prominent place and a secure title. Rev. C. 
Briggs, author of a book entitled "The Canaanites Extermi- 
nated," was speaking cautiously before a prominent congre- 
gation on the higher life, when in a beseeching tone he said : 
"Brethren, if you please, and if you don't please, 'This is 
the will of God, even your sanctification.' " (I. Thes. IV., 
3.) The following passages are pertinent: "Follow after 
peace with all men, and the sanctification without which no 
man shall see the Lord." (Heb. XII., 14.) "But now being 
made free from sin and become servants of God, ye have 
your fruit unto sanctification and the end eternal life." 
(Rom. VI, 22.) 

2. Sanctification, under one name or another, is the fore- 
most theme of the hour. What has been said of the prog- 
ress from the objective to the subjective, and advance in the 
subjective, gives the force of this thought. In every great 



Sanctification 



139 



preacher of our day there is a prominent mystical element. 
Sanctification is not an isolated experience, but extends to 
the whole man and the whole life. 

3. Sanctification is by faith. Madam Guyon and others 
proclaimed this doctrine. It became the leading thought in the 
writings of the American philosopher, T. C. Upham, as set 
forth in his books, "Divine Union," "Life of Faith," and 
"Interior Life." These books have had a great influence 
in shaping the Keswick movement in Great Britain. If sanc- 
tification is by faith not only its extent but its very char- 
acter, together with its process and outcome, is influenced 
by the faith exercised. 

4. A proper view of one's spiritual standing lays stress 
on the individual. Race connection is not everything. Some 
persons would make us believe that we sin in our prayers 
and that our very tears need washing. A proper view gives 
to the sincere believer at least a moment in which he can 
celebrate and rejoice in his close union with his Lord. 

5. Love is the fulfiller and the fulfillment of heaven's 
claims. Surely the one who loves will do all that he can to 
perform his full duty. But if something without or even 
within hinders this full service, the love is accepted as the 
fulfillment. 

Unfavorable Elements in High Claims. 

On the other hand, there are unfavorable elements con- 
nected with the so-called high views of sanctification. 

1. In connection with these views there is a prevalent 
tendency to disparage regeneration in order that sancti- 
fication may be magnified. Two standards of experience 
and life are recognized as distinctly marked within the fold 
of believers. 



140 



Doctrinal Theology 



2. Sanctification is put in a single act and in the past 
tense. This is not in agreement with the Scriptures or gen- 
eral experience. 

3. There is a tendency to overlook race connection. 
Neither the individual nor race connection can justly, or 
safely be overlooked. Through race connection we have 
the boon and rich possibilities of existence, and we should 
not seek to escape' the responsibilities and necessary strug- 
gles involved in race connection. 

4. Those who hold to special theories of sanctification 
are liable to unhealthy subjectiveness, presumption, cen- 
soriousness and fanaticism. The unlovely things here met 
should not prejudice us against the higher experience it- 
self. The worst is the perversion of the best. If we are 
to have influence over those who are tending toward ex- 
tremes or perversions, we must convince them that we have 
a sincere interest in the goal that they profess to be seeking. 

Practical Suggestions. 

A few direct suggestions may be helpful. 

1. In general, our presentation of the claims of a high 
spiritual life should be positive, not negative or controver- 
sial. Our sympathy should be sincere and evident. 1 

2. Sometimes we, or others who have good poise or 
equipment, may have occasion to be severe. When the 
Zwickau prophets were carrying into extravagance the 
teachings of the Reformation, Luther, who was in conceal- 
ment at the Wartburg, suddenly appeared on the streets at 
Wittenberg. When the prophets, seeking to justify them- 
selves, said, "but the Spirit, the Spirit," Luther replied with 
his accustomed directness, "I smite your spirit on the snout." 

1( 'The Exalted Life," by Bishop N. Castle, D.D.. a fresh book from the 
Otterbein Press, cannot fail to be stimulating toward a purer and nobler 
life. It gives wise counsel against unhealthy and unsafe tendencies. 



Sanctification 



141 



He saved the Reformation and put the deformation in its 
grave, where, however, it refused to stay. 

3. One of the wisest sayings of Wesley, who was cer- 
tainly not unfriendly to a true mysticism, was: "All other 
enemies of Christianity are but triflers; the mystics are the 
only ones to be feared." Those who attack under a hostile 
flag can be met in the open and driven away, or at least may 
be hurled back from the ramparts ; but those who carry the 
flag of Christianity and at the same time corrupt its es- 
sence, how shall they be met? 

4. The greatest difficulty in dealing with the subject of 
sanctification is occasioned by the many sides and the great 
wealth of material which the subject presents. A theory is 
adopted which subordinates many and greater facts to some 
real, though incidental fact. Other persons and other times 
are condemned without discrimination. No theory is to be 
accepted that does not acknowledge the sainthood of the 
saints of all the ages. We may and should hold a theory, but 
it ought to be too biblical and too Christian to be called by 
the name of any person or party. 

5. In order to health and service, a clear relation to 
objective elements and practical duties should be main- 
tained. The following maxim commends itself in this 
connection: "Look out and not in, look up and not down, 
look forward and not backward, and lend a hand." Ten- 
dencies that would lead to perversion and wreck may by 
the heeding of the kindly cautions, be saved from such an 
outcome. 

Induement for Service. 

A subject closely associated with personal privilege in 
connection with spiritual life is that of induement for serv- 
ice. Many of the suggestions and cautions pertaining to the 



142 



Doctrinal Theology 



former are applicable also to the latter. But as there is spe- 
cial service to be performed, so there is to be special prep- 
aration for that service. Sincerity, genuineness, a living 
appreciation of the possibilities and responsibilities involved, 
and faith in the resources of grace and the power of the 
Spirit, are primary requisites. Here the features are so 
many and so diversified that any one narrow theory cannot 
comprehend them all. The highest equipment for the 
highest work in the world is to be had for the taking. An 
engaging, balanced and consecrated personality, set free to 
work for God and humanity, has pledged for its success 
all resources in heaven and on earth. 



CHAPTER XIII. 



ECCLESIOLOGY, THE DOCTRINE OF THE 
CHURCH 

Prefatory Quotations — Generic Character — Christian Church — Au- 
thorization — Man's Place and Responsibility — Notes — Attributes 
— Creeds — Government — Members — Denominations — The Con- 
gregation — Church and State — Supplement: Nature and Obliga- 
tion of Baptism — The Lord's Supper — The Bible and Missions. 

Prefatory Quotations. 

"Of law there can be no less acknowledged, than that her 
seat is the bosom of God, her voice the harmony of the 
world; all things in heaven and earth do her homage, the 
very least as feeling her care, and the greatest as not ex- 
empted from her power ; both angels and men, and creatures 
of what condition soever, though each in different sort and 
manner, yet all with uniform consent, admiring her as the 
mother of their peace and joy." — Bishop Hooker, in "Ec- 
clesiastical Polity." 1 

'The expression 'invisible church,' was first used by Lu- 
ther. Zwingli was the first to use the word visible as ap- 
plied to the church. Before the Reformation, the word 
church always meant a visible institution, and this still re- 
mains its most proper sense. What men mean by the lan- 
guage, 'invisible church,' is expressed in the Scriptures 
by the language 'kingdom of God,' or 'kingdom of heaven.' 
Dr. Schaff says, "The kingdom of God precedes the institu- 
tion of the church, and will outlast it . . . The visible 

1 With the exception of this first paragraph, the prefatory quotation! 
here given are from various articles and addresses by the writer. They 
all relate to features more or less fundamental connected with the organ- 
ized church. 

143 



144 



Doctrinal Theology 



church is a training school for the kingdom.' (See SchafT's 
'Church History,' Vol. VI., p. 521.)" 

"Political constitutions cannot be entirely depended on for 
analogies. The church is a spiritual kingdom before it is 
a church. It has an unseen Ruler, and has for its law a 
divine revelation. To the minds of some Christians this 
spiritual character is all that is necessary, and with others 
who do not go so far it is yet allowed to bridge great chasms 
and to remedy the working of defective or pernicious prin- 
ciples. Another class of Christians, making churchly au- 
thority identical with the kingly authority of Christ, become 
intrusive upon rights lying beyond the proper purview of 
the church. Thus between stopping short of what is re- 
quired in the church and going beyond the legitimate sphere 
of the church, the most variant and antagonistic elements 
find a place in the government of the various churches— 
often even in the same church. Political states have deter- 
minate boundaries, their own proper subjects, and can en- 
force obedience ; and the things with which they deal are 
largely of a tangible and necessary kind. The church has 
to win its way and commend its purposes in the face of 
blindness, indifference, and opposition." 

"Every view that we take indicates that ecclesiastical con- 
stitution is an unsettled quantity, and that, in order to ful- 
fill its end, it must repose large power in the hands of those 
who, by their wisdom and responsibility, shall make it an 
instrument for liberty and advancement as well as for se- 
curity." 

"A church cannot be arbitrary in its organization and 
purposes. To save itself from unpardonable presumption, it 
must aim, by suitable methods, to fulfill both to its own 
members and to the world all of the purposes of the church 
of God. This does not exclude individual judgment, and 



Ecclesiology 



145 



thus all variation. Much less does it exclude adaptation 
and progress. Wantonness and caprice, however, should 
find no place." 

"Judicial decisions in the United States recognize two 
classes of churches — those that are strictly congregational 
and those that have an ascending series of judicatories ter- 
minating in a supreme ecclesiastical court, the Episcopal 
and Presbyterian churches being of this class. Within the 
three Protestant forms, many variations are possible, and 
likewise, the three forms may be more or less fully brought 
together in the polity of the same church. In view of the 
preceding statements, the questions naturally arise, whether 
it is not a matter of indifference what polity is adopted, and 
whether there is any advantage in a study of principles 
or in a regard for historical development. The answer is 
the same here as elsewhere; namely, the larger the liberty, 
the greater the range of selection, and the more varied the 
conditions the greater is the necessity of a thorough un- 
derstanding of principles, of present conditions, and of safe 
limits. Enlightened self-regulation and self-direction are 
the just complement of liberty, and necessary to the dis- 
charge of our personal duties. Others, according to their 
situation and conviction, may determine their particular 
course; our conviction may lead us in a different course." 

"The United Brethren Church is not primarily congrega- 
tional, but belongs to the class of churches having an as- 
cending series of church courts under a common jurisdic- 
tion. This fact has been made very prominent in the recent 
church suits. Because of the use of the term 'bishop' with 
reference to the highest officers of the Church, many have 
hastily denominated the government as episcopal ; and oth- 
ers, because only elders have hitherto (to 1889) been eli- 
gible to the General Conference, have pronounced the gov- 



146 



Doctrinal Theology 



ernment presbyterian. The fact is, the government is 
composite, episcopal and presbyterian elements existing in 
connection with congregational elements. This is the unique 
feature in the polity of the Church, — not that some other 
churches do not combine the different forms in some 
degree, but in that in the United Brethren Church the dif- 
ferent forms have greater freedom in asserting themselves." 

"In the field of thought, and in the industries and activi- 
ties of life, the first introduction of conscious theory may 
be disturbing, and the first results less satisfactory than 
those issuing from the old, unreasoned methods; but af- 
terward the enlarged and enlarging results of just prin- 
ciples appear. Christianity and the Christian church do 
not stand as exceptions to this law of progress. Perhaps 
the prejudice against church statesmanship, or wise church- 
manship, may be due to the wide distance that some cause 
to intervene between the actual and their ideals. A popular 
review declares, in a recent number, Tdeals must often yield 
to, or rather identify themselves with, existing conditions, 
and gradually modify them as opportunities may permit.' 
The issue is not between bad theories and existing condi- 
tions, but between sober theory and wise planning on the 
one side and drifting on the other. Between these we 
must choose. At times, generally after long intervals, great 
areas or entire systems may be transformed, under one 
comprehensive plan, but usually single members of a system 
are to be dealt with, and the conditions of normal growth 
specially regarded." 

"The proper aim for a denomination is not to seek to 
maintain some historical characteristic or accident, which 
course might involve violence to sincerity or conviction, 
but to make the denomination more and more the perfect 
expression and instrument of the divine kingdom. If this 



Ecclesiology 



147 



should make all denominations alike, or one at last, who 
would regret the issue? The organic union of the various 
churches, if at all possible, will be hastened by proper atten- 
tion to the various folds rather than by a premature tearing 
down of denominational fences. At the proper time there 
shall be one fold and one Shepherd. " 

"It seems to be the purpose of Providence that the forms 
and distinctions of the various branches of the church of 
Christ shall not settle down and harden in their isolated 
and antagonizing character. We are to recognize a con- 
tinued progress, with large changes of condition for the 
church. The church must be left free, so that exigency in- 
stead of bringing destruction may call forth her fresh pow- 
ers and make her an increasing blessing. Particularly in 
the church, principles outweigh rules. The division of 
churches, as of the Methodist Episcopal Church after 1844, 
and the union of two or more churches to form a single 
church, as in the forming of the United Presbyterian 
Church in 1858, bring the severest strain imaginable upon 
the polity of churches. In case of the division of an asso- 
ciated church, the body that has followed rules and meth- 
ods regularly prescribed and has had the authorization and 
approval of the highest ecclesiastical authority is recog- 
nized by the civil courts if cases involving civil rights are 
brought before them." 

"Union of churches is to be effected according to existing 
articles providing for amendment of organic law in the 
respective churches, or in the absence of such articles ac- 
cording to the custom regularly in vogue in such cases. 
In this freedom the hopes of the future are largely to be 
found." 



148 



Doctrinal Theology 



GENERIC CHARACTER OF THE CHURCH. 

The word church, as found in the New Testament, means 
the assembly, the called out ( hcuXrjaia) . Our English 
word church comes from the Greek meaning the Lord's 
house (uvpiaHr/ sc. oiHia). The most general conception 
of the church, as thus indicated, is that it is the body of 
those that worship and serve the true God, standing out 
from the world by some visible note or token. 1 Conceptions 
more specific are not only admissible, but for most occa- 
sions, are even required. Conceptions more general, while 
admissible in particular relations, come under a loose or 
tropical use of the term. In the general sense the church 
was established with our first parents as going forth from 
Eden they embraced the hope of a Redeemer. It was wit- 
nessed to in the line of Seth, when men began "to call upon 
the name of the Lord." It assumed increased distinctness 
with Noah, Abraham, and Moses, and attained its peculiar 
and complete character with the outpouring of the Spirit 
on Pentecost. The church is the divine institution in the 
world for the saving of men and for the worship of God. 
In its sweep it extends through the ages, forming the cen- 
tral current in all human affairs. The church, the state, 
and the private family are reckoned together as the three 
primary institutions, each required in its place to enable 
humanity to reach its goal. The church has a place no 
less essential in principle than the two institutions asso- 
ciated with it, and certainly has over it a divine sanction no 

1 Ignoring what is peculiar to any given age or dispensation, we may 
in general define the church as an organization of those who love God, 
existing permanently under some prescribed constitution for the purpose 
of worship and testimony concerning him. More broadly, the church of 
God on earth is the company or community of the pious separated spirit- 
ually from the rest of mankind, and existing organically through all 
time in order to bear witness to his person, authority, truth, and grace, 
and to worship and glorify him before the world." — Dr. Morris' "Eccle- 
siology," page 18. 



Ecclesiology 



149 



less clear. Nevertheless, as the relations involved require a 
spiritual character higher than that natural to man, and 
an apprehension of moral elements lying out of the reach 
of man's natural powers, a special divine founding of this 
institution is necessary. The church thus assumes pri- 
marily the character of a positive institution. Also, as 
the church rests upon the highest exercises of a quickened 
moral nature, the constraint that would lead every individ- 
ual to become a member of the church is moral rather 
than necessary or mechanical. The fact that the church is, 
in the main, a positive institution, instead of releasing men 
from obligation to it, addresses the will even more directly, 
and requires both the attainment of the requisite spiritual 
character and formal union with the church. In pursu- 
ing our subject, we are compelled, in view of the nature of 
the church, to look for authority and constructive princi- 
ples to the Bible, and in a secondary way, to a discerning 
and responsive element in the quickened spiritual nature of 
man. 

SPECIFIC CHARACTER. 

The expression "Christian church" came into appropriate 
use through the work of Christ and the outpouring of the 
Holy Spirit on Pentecost. Yet the Christian church is but 
the continuation and completion of the church of God as 
existing in former dispensations. We start with the im- 
perfect and come forward to the perfect. On the other 
hand, it is proper to start with the Christian church as 
finally established, and then go back and include under this 
conception the progressive elements unfolding themselves 
through various stages, and terminating in the complete. 
The perfect has a right to include the provisional or ru- 
dimentary beginnings leading to it. As an illustration, the 



150 



Doctrinal Theology 



religion of Christ includes on the one side, natural re- 
ligion, and on the other, Judaism. 

The church is a visible institution. When Christ speaks 
of the realm in which the principles of his gospel are in- 
visibly wrought out, or when the characteristic of visibility 
is not put into the foreground, he uses the word kingdom, 
not church: "The kingdom of God cometh not with obser- 
vation" (Luke XVII., 20). Much importance lies in the 
emphasis that we put upon the visible character of Christ's 
church. Primarily the church does not consist of individual 
believers as such, nor yet of individuals with a restricted 
reference to their relation to God. Under the word church, 
subjective character is implied rather than fundamentally 
asserted. Those who, when they refer to the church, al- 
ways take pains to indicate that they refer to an invisible 
institution, are in darkness or under delusion both as to 
the character and mission of the church. The church has 
a work to do, which, in the extent of the outward ele- 
ments involved, goes far beyond what appertains to the 
state. The church must contend for its place in this hard, 
matter-of-fact world, wrestle with conditions and customs 
almost immovably fixed, and must furnish instruction and 
defense, a roof and a table, for those who have been res- 
cued from sin and death. After the term church became es- 
tablished with reference to the organism that it denotes, it 
came to be used, as occasion made appropriate, for the 
body of believers. But even in such cases, there is generally 
implied a relation to an organism, or to some visible attri- 
bute. Standing against the term thus used, especially 
against the idea of the collective body of professing Chris- 
tians, we have as a later introduction, the expression "the 
invisible church." For the purpose of effective contrast, 



Ecclesiology 



151 



the expression is allowable and even advantageous. But 
thus used, it conveys not so much a positive conception as a 
disavowal of unevangelical error. The expression "invisi- 
ble church" is a declaration that the church as a visible 
institution cannot be taken as absolutely indicating the na- 
ture, and definitely indicating the extent of the kingdom of 
God. Only God is capable of tracing and estimating the 
kingdom of his grace. This fact, instead of discouraging 
attention to the visible church, points out the more dis- 
tinctly to us the visible church as our sphere and as fur- 
nishing the method of our agency. 

The primary feature in the visible character of the church 
is in this, that those who believe in Christ make a profes- 
sion of their faith. In individual cases, especially if a 
person without his fault is hindered from going further, 
such a profession would, in an important sense, consti- 
tute membership in the visible church. But the idea and 
work of the church contemplate and require further steps, 
such as baptism, formal connection, and active co-operation 
with the church. The particular character of the church 
may best be seen by our noticing the authoritative found- 
ing and logical necessity of the church. 

AUTHORIZATION. 

Even if in the Scriptures there were no express authori- 
zation of the church as a formal organization, it would be 
the nature of Christianity to produce such an institution. 1 

1 Where the Holy Spirit unites the hearts, there a community must 
exist from which will soon proceed a communion distinct from every 
other. — Van Oosterzee's "Christian Dogmatics/' page 699. 

Dr. Morris elaborates the following headings : "1. The church con- 
structively in the religious nature." "2. Religion as an experience re- 
quires the church." "3. Religion perpetuated and advanced through the 
church." "4. The divine glory revealed through the church." — "Eccle- 
siology/' pages 3^-39. 



152 



Doctrinal Theology 



A common faith and the moral aim of Christianity would 
lead to common customs and effective organization. 

But there is from Christ himself an express authoriza- 
tion of the church as a formal organization. Circumstances 
the most solemn and extraordinary connect themselves with 
this great feature in the work of Christ. He had been 
rejected by the Jewish leaders. Galilee, the scene of the 
greater part of his personal ministry, ceased to afford him 
an encouraging field. He with his disciples, turned aside 
into the regions of Tyre and Sidon, and soon afterward 
made that lonely journey to Caesarea Philippi. While on 
this journey, standing apart by himself, he addressed the 
Father in prayer, just as he had betaken himself to prayer 
before he chose the twelve. Then summoning his disci- 
ples about him, he asked those two questions of fathomless 
significance, and on receiving the great confession at the 
mouth of Peter, announced his church. (Matthew XVI., 
18.) Christ's language at this point, along with a refer- 
ence to the same subject found in the next chapter but one 
(Matthew XVIIL, 17), affords the only reference to the 
church by name to be found in the gospels. Christ was on 
the eve of completing his personal ministry. He now es- 
tablished his church to accomplish and secure the great end 
for which he came into the world. 1 

1 "But it was on his way to the northern region that there occurred 
an incident which may well be regarded as the culminating point of his 
earthly ministry. • . Only his disciples were near him as he stood apart 
in solitary prayer. And when the prayer was over he beckoned them 
about him as they continued their journey, and asked them those two 
momentous questions on the answers to which depended the whole out- 
come of his work on earth." — Farrar's "Life of Christ/' page 23b. 

The following in the same line is from Dr. Pope : "At a memorable 
crisis in his history, our Lord gave his institution its new name : my 
church. Twice, and twice only, he used it, aud on two occasions closely 
connected. . . . Putting the two passages together, we have a summary 
of the Savior's will concerning his future congregation." — "Compendium 
of Theology/' Vol. III., pp. 260, 261. 



Ecclesiology 



153 



As Christ, by his own authority, established the church, 
it is of the utmost importance that we look into the terms 
through which the authorization was made. We may thus 
obtain light as to what the church was to be, as well as a 
firm conviction that Christ actually ordained the existence 
of the church. Christ said : "And I also say unto thee, that 
thou art Peter, and upon this rock I will build my church." 
(Matthew XVI., 18.) In this language Christ speaks defi- 
nitely of building, founding the church. He authorizes 
and requires the organization of the church. He does not 
speak of an invisible kingdom, or of a kingdom with an in- 
visible basis. The elements in contemplation are the most 
tangible. The field is the world with its enmity and dis- 
cord. Selected and purified elements from the world, there- 
fore, are to be laid under contribution. The subjects are 
men, and their influence is also to be paramount in the 
church ; thus the highest elements that can be evoked from 
mankind are to be enlisted. Christ declared: "Upon this 
rock, (petra, referring to Peter) I will build my church." 1 
There is no reference here to a primacy or a perpetual suc- 
cession. The chief reference is to Peter's personal position 
in the building up of the church. Christ, after his resurrec- 
tion, after again using most searching questions, gave him 
the charge, "Feed my lambs .... Feed my sheep." Peter 
opened the door of the church to the Jews on the day of 

1 That this is the right interpretation is now quite generally admit- 
ted. Christ is not spoken of in the Scriptures as being the foundation of 
the church, but as being the head of the church (Ephesians V., 23). A 
higher designation belongs to Christ than that of being the foundation of 
the church. He is the foundation of salvation, or, by a liberal interpre- 
tation, of the spiritual kingdom, "Which is righteousness and peace and 
joy in the Holy Ghost." (Matthew XXI., 42; I. Peter II., 6; VII., 1; 

I. Corinthians III., 11.) "That this [as above] is the simple and only 
interpretation of the words of our Lord, the whole usage of the New 
Testament shows ; in which not doctrines nor confessions, but men are 
uniformly the pillars and stones of the spiritual building. See I. Peter 

II. , 4-6 ; I. Timothy III., 15 (where the pillar is not Timotheus but the 
congregation of the faithful), Galatians II., 9; Ephesians II., 20; Rev- 



154 



Doctrinal Theology 



Pentecost. In receiving the household of Cornelius, he 
opened the door to the Gentiles. He continued at the head 
of the oldest section — the Jewish — of the Christian church. 
He shut the door to Ananias and Sapphira, and to Simon 
Magus. The fact that no exclusive primacy was intended 
is clearly shown by the statement in the eighteenth chapter 
of Matthew, in which the other disciples are included on 
the same level with Peter as being entrusted with the keys. 

man's permanent place and responsibility. 
The significance, with reference to the church in after- 
times, of Christ's language, may best be understood by no- 
ticing the questions of Christ, and the answer of Peter. 
Christ asked: "Who do men say that the Son of man is?" 
"Who say ye that I am?" Peter answered: "Thou art the 
Christ, the Son of the living God." Christ declared that 
this answer was inspired of the Father. The language fol- 
lowing, as before explained, was addressed to Peter, but ad- 
dressed to Peter in view of what his confession revealed 
him to be. The other apostles would rank with Peter in 
the proportion in which his confession was also their con- 
fession. And what the character or attribute revealed by 
this confession was to the apostles in their extraordinary 
position, that this same character or attribute would be to 
every believer in the usual and permanent conditions 



elation III., 12; [also Revelation XXL, 14]." — Alford in loco. See also 
Meyer. 

Notice the following from Van Oosterzee in regard to the primacy : 
"We need not deny that now and then this doctrine has been contested on 
the part of Protestants with less solid weapons. To these belong certainly the 
forced exegesis which understands the great words respecting the petra 
only of the confession and not of the person of Peter. We at least do 
not doubt that the last is unreservedly meant. — "Christian Dogmatics," 
page 720. 

Dr. Bannerman makes the following unwilling statement : "I cannot 
help thinking that the natural interpretation of the passage does seem to 
involve the declaration that, in some sense, and to a certain effect, Peter 
is to be regarded in his official character of an apostle, as upholding the 
superstructure of the Christian church. — "Church of Christ/' Vol. II., 
page 255. 



Ecclesiology 



155 



throughout the history of the church. The idea of a fixed 
succession in respect to authority is totally excluded by the 
emphasized personal ground on which the commission was 
based. We may thus adopt the language of Origen, that 
the striking language of Christ was addressed to Peter and 
"to every Peter who is what that Peter was." Here we 
have the practical truth, that the interests of Christ's church 
rest upon a personal foundation — a foundation of human 
hearts and minds, human shoulders, and hands, and feet. 
The members of Christ's church must be such men ; then all 
the interests of his kingdom, so far as the same are com- 
mitted to men, whether reference is had to evangelizing, 
to edifying, to government, to worship, or to good works, 
will be in responsible hands. If the members of the church 
are not such men, the interests of Christ's kingdom are, 
nevertheless, though not by any unassailable right, in their 
hands. Their unfitness means perversion and misfortune. 
When, shortly after Christ had issued the important com- 
mission, Peter began to rebuke him in regard to his suffer- 
ing himself to be put to death, Christ said to him : "Get thee 
behind me Satan : thou art a stumbling block unto me." 
Peter, the rock of foundation, becomes the stone of stum- 
bling. For the time being he loses the significant place 
just given him by Christ. None the less does present un- 
faithfulness mean forfeiture. Yet Christ's statement that 
the gates of hell shall not prevail against the church, along 
with the testimony of centuries of experience, puts beyond 
all doubt the fact that earth knows no surer foundation 
than the personal foundation that is the result of the offices 
of God upon the susceptible heart of man. Men, through 
such agency, become "partakers of the divine nature." Con- 
tinually the effort is being made to find the keeper who shall 



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Doctrinal Theology 



keep the keepers. Such a personality exists, and he is not 
the pope of Rome, either. The believer who depends for 
light and direction upon a higher source than "flesh and 
blood" is the sought-for personality. The pope is but a 
specious counterfeit. 1 

Making use of the elements thus brought out, the Chris- 
tian church may be described as being the community of 
those receiving and confessing Christ, and living in obedi- 
ence to him, being thereby separated visibly from the world, 
and existing under suitable organization for the purpose of 
edification and worship, and of bearing witness to Christ, 
and saving the world. The church as thus described, with 
allusion, however, to its perfected character in which it 
approaches identity with the kingdom of our Lord, is re- 
ferred to in the Scriptures as the "temple of God" ; as the 
"city of God" ; as the "pillar and ground of the truth," and 
as the "bride" of our Lord. While not in nature identical 
with Christ's spiritual kingdom, it is nevertheless necessary 
to the development and perpetuity of that kingdom. What 
manner of men, then, ought those who compose the church 
to be, seeing such a holy agency and such unfathomed des- 
tinies are conditioned upon their faithfulness ! 

NOTES. 

The notes, or identifying marks of the church usually 
named by Protestant writers, are the preaching of the word 
of God in its purity and the proper administration of the 
sacraments. These as being objective, or as being open to 

1 The fact that the interpretation, as given above, of the famous 
passage in question, is liable to be perverted, no more condemns the in- 
terpretation than the liability of the passage to be perverted condemns 
the passage itself. The perversion of the passage has led to monstrous 
consequences. This, however, may prove nothing more than that the 
principle presented is of a fundamental character, and that Satan uses 
master strategy in selecting it for perversion. To reach and acknowledge 
I the true meaning is to secure the benefit intended by Christ, and to 

thwart Satan. 



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157 



objective determination, and as being susceptible of univer- 
sal prevalence, are generally admitted. Other elements, such 
as faith, organization, and discipline, as being subjective 
or variant, though generally included in the definition of the 
church, are liable, if definitely stated, to reject from the 
church, what should be included, or on the other hand, to 
include what should be rejected. They may be more prop- 
erly treated under the head of attributes. 

ATTRIBUTES. 

The attributes of the church, more properly of the king- 
dom of God, are, as frequently given, apostolicity, catho- 
licity, sanctity, and infallibility. The kingdom of God must 
represent apostolicity — must represent definitely, compre- 
hensively, and abidingly, the teachings and customs given 
and required in the Scriptures. Catholicity implies unity of 
life, the absence of such defect, excess, or bias as would di- 
vide or limit. Sanctity contemplates obedience to the moral 
law, and imitation of the benevolent spirit of Christ. Infalli- 
bility would be exemption secured to the kingdom of God in 
all the ages against error and blinding as to essential truth 
and as to necessary guiding principles. The relation of the 
subjects heretofore presented to the subject of attributes is 
this: We begin with the kingdom of God. We have here 
eternal truth, fixed reality, Interpretations may differ but 
not the thing interpreted. We seek to discern the ideal ele- 
ments of this divine kingdom. We have here the community 
of believers with such attributes as those named. Then we 
come to the definite conception of the church as heretofore 
given. If it were possible, we would define the church as 
an institution in which the community of believers, with the 
attributes named, has assumed an external character with 
reference to the specific purposes involved. However, ow- 



158 



Doctrinal Theology 



ing to human imperfection and to the intrusion of perverse 
elements, and on the other hand, through God's condescen- 
sion to work with and for man as he is, the actual church 
does not correspond to this ideal pattern. Consequently 
what we discern in the church is that some of these attri- 
butes only tend to become actual and pervasive. Others 
are present to the extent that they not only prevent the fail- 
ure of the purpose of the kingdom, but guarantee its final 
triumph. For example, a tendency to external unity, in one 
form or another, is a mark of the church, as actual unity is 
an attribute of the kingdom of God. Infallibility the church 
may claim to the extent that it cannot fall into fatal er- 
ror or remain abidingly under error that would defeat its 
proper mission. 1 Even in administration the church has a 
pledge given to it. Christ's language, "Where two or three 
are gathered together in my name, there am I in the midst 
of them," has a primary reference to the church sitting in 
matters of discipline. In giving a definition of the church, 
therefore, we include somewhat less than the conception of 
the actual kingdom of Christ externalized, and somewhat 
more than is found in the actual church. In naming the 
notes of the church we aim to name nothing but what 
may actually be found. Thus we begin with the perfect 
spiritual kingdom, though not calling it the church, and 
stop with outward elements so meager that they must al- 
ways and everywhere be found. Intermediate we have the 
actual church with a definition that appropriates some of 
the theoretic elements of the kingdom that are not act- 
ualized. 

1 "This church of believers also is in the long run infallible as to the 
great subject matter of the gospel of salvation." — Van Oosterzee's "Chris- 
tian Dogmatics," page 709. 



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159 



CREEDS. 

The Holy Scriptures contain the sufficient rule of faith 
and practice. Creeds do not supplant the Scriptures, but 
acknowledge their authority and point out more specifically 
their meaning. They emphasize the cardinal doctrines of 
salvation, and raise a barrier against great or peculiar er- 
rors to which the church may be exposed. Creeds are nec- 
essary for apologetic purposes — for commending the truth 
to those who are without ; — for polemic purposes — for de- 
fense against errorists ; — for purposes of edification — to fur- 
nish light, nutriment, and stimulus to believers. In the ab- 
sence of all prepossessions in their favor, and despite all 
prejudice against them, creeds, written or unwritten, will 
always be produced by a living Christianity. Christianity 
both promotes doctrinal study and is promoted by it. A liv- 
ing and working church in this world of giant battles and 
subtle foes, almost necessarily develops a formal creed. For 
a time great spirituality, or the absence of motives to at- 
tract the worldly into the church, or perhaps the influence 
of a great leader whose teaching is accepted as doctrine, 
may make the necessity less urgent. But history shows that 
in general a formal creed, definite, positive, and prudently 
restricted, has had an invigorating and unifying effect of the 
most helpful character. Doctrines are men's interpreta- 
tions of the great facts and principles of the gospel. In 
healthful and favorable conditions, these interpretations will 
make advances and at the same time will submit to modifi- 
cations. New circumstances will bring other features to 
the front. Thus, new creeds will come into existence, and 
old ones will be modified. 1 Creeds should not hamper, and 

1 "It should be held constantly in view that the church which frames 
a creed, has a right at any moment to revise it wherever it is defective — 

to modify, expand, abbreviate, change the document itself, and also to 



160 



Doctrinal Theology 



yet, if too general, they would become worthless. A strong 
conservative tendency, but not a blind and superstitious re- 
gard for the past, should govern the church in its dealings 
with creeds. 



GOVERNMENT. 

Government is made necessary by the very nature of the 
church, and is clearly recognized and required in the Scrip- 
tures. Government is necessary for the direction and as- 
sistance of the most upright and the best disposed, and is 
required for the restraining of the wayward, and the exclu- 
sion of the incorrigible. The order and work of the church 
would fail without it. The good will of individuals, so far 
from making it unnecessary, requires it as an instrument. 
For the work of instruction and government, suitable office- 
bearers must be provided. 

The question as to form of government, as to what the 
Scriptures require, or as to what form is ideally the best, is 
not so easily answered. Various theories are held. 1 Many 
Episcopalians, inheriting the extravagant claims of the Ro- 
man church, assert that episcopacy is of divine right and 
that all other forms are unauthorized. There are advocates 
of the Presbyterian and Congregational systems who put 
forth claims almost as arrogant. 2 The majority of scholars, 



regulate at all times the use or abuse made of it by ecclesiastical author- 
ities. Such a prerogative is certainly to be exercised with great caution, 
but the right to exercise it, like the right to interpret Scripture, is cardi- 
nal in Protestantism, and is inherent in every Protestant church." — Dr. 
Morris' "Ecclesiology," page 45. 

1 These [forms of polity] may be thrown broadly into two general 
classes : government by the priestly orders, government by the church. 
Government by the priestly orders exists in two leading varieties, the 
hierarchal and the prelatic. Government by the church also exists in two 
leading varieties, the democratic and the representative. Four different 
conceptions of church government thus make their appearance historically 
in Christendom, though rarely without some degree of mixture of anti- 
thetic elements — Dr. Morris' "Ecclesiology," page 121. 

a These limits do not permit a treatment of the nature and claims of 
the Roman Catholic Church. Some Protestant churches are not predom- 
inantly Episcopal, Presbyterian or Congregational in government, but 
rather composite. 



Ecclesiology 



161 



however, recognize no specific form of government as of 
exclusive scriptural sanction. The vessel was not completed 
at the beginning and the rudder lashed for the entire voy- 
age. In general, Christ taught and left his teaching to 
rule through the quickened spirits and enlightened minds of 
believers. This does not mean that it should rule without or- 
ganization or plan, but that it should develop organization 
and method. In the words of Christ, in the words and acts 
of apostles, in the genius and purpose of Christianity, and 
in experience, large treasures of instruction and admoni- 
tion are found; but certainly as regards specific forms of 
government, not one syllable of authority. As a founda- 
tion principle, it may be asserted that authority in all of the 
matters of the church is deposited with the body of be- 
lievers. The words used by Christ in instituting the church 
indicate that the interests, prerogatives, and responsibilities 
of the church were reposed primarily with the apostles. As 
the apostles had no successors of their class, and as after 
the founding of the church things were left to the ordi- 
nary course, we see but one possible foundation of au- 
thority and that is with the body of believers, those who 
continually make the confession that won for Peter so con- 
spicuous a place. Believers may passively consent to an 
episcopacy, actively construct a representative system such 
as presbytery, or yet again may participate in a democracy 
such as Congregationalism. One of these systems may be 
more conformable to fundamental principles and more ad- 
vantageous in its workings, but this does not make the other 
systems wrong, provided the expression and action of the 
body of believers are not forestalled or prejudiced thereby. 
It is not to be understood that because the body of believers 
have authority in regard to the organization of the church 



162 Doctrinal Theology 

f f : | 1 :. ; ; 

they may proceed as they choose, and adopt such rules as 
their fancy or caprice may hit upon. There are fundamen- 
tal laws and inherent principles within the limits of which 
the professed disciples of Christ must confine themselves. 1 
Though no human tribunal may have the right to interfere, 
if they do violence to the general plan and purpose of the 
church, eternal principles will smite them and God will hold 
them to account. In any system of government, ministers 
will always occupy a very prominent place. Their office al- 
ready gives them a representative character, and the respon- 
sibility of government is naturally added to their other rep- 
resentative duties. In principle they of ourselves have no 
more authority than an equal number of the laity ; in actual 
fact they have largely in their hands the government of the 
church. 

I • i : • •• 

MEMBERS. 

In general, saving faith in Christ is the ground for mem- 
bership in the church. The church, as already composed, is 
to have reference to this standard in admitting to its fel- 
lowship. 2 It belongs to true Christian faith to so shape the 



1 "It is also an important general observation, that in settling the 
government of the church there are pre-existent laws of Christ, which it 
is not in the option of any to receive or to reject." — Watson's "Insti- 
tutes/' Vol. II., page 589. 

2 "Reducing this conception of saving belief to its several elements, 
we discover four definite qualifications for church membership — each and 
all of which are indispensable. These qualifications are. first, a spiritual 
knowledge of God, especially as revealed in the gospel, as Father and 
Son and Holy Ghost : second, repentance for sin as committed against 
God, and trust in the divine mercy, especially as that mercy is mani- 
fested in and through Christ as a Redeemer : third, obedience to God 
and cordial devotion to his interests and kingdom, culminating under the 
Christian dispensation in personal conformity with Christ and loyal con- 
secration to his service : fourth a public declaration of such faith and de- 
votion and a holy covenant with God to be his servant followed and con- 
firmed by voluntary communion with his people and, under the gospel, 
with some branch of the Christian church." — Dr. Morris' "Ecclesiology" 
page 93. 

"He [Edwards] maintains that the particular church much share 
with the professing disciple in the solemn act in which he is engaging, 
and that it is sacredly bound to settle for itself, no less than for him, 
the question whether his profession is credible." — Ibid, page 95. Against 
this view Dr. Pope says : "Due respect to the outward and visible church 



Ecclesiology 



163 



character, and influence the conduct, as to make the one in 
whom it exists a fit one for the communion of the church 
and a fit representative of Christianity before the world. 
But if from an experience of the imperfect or arrested ad- 
vances of grace in the heart or from doubtfulness as to the 
state or responsibility of applicants, subsidiary inquiries or 
guarantees should be required, such a course would not be 
unwarranted. It must look, however, toward a verified 
planting and working out of the principle of faith in the 
individual, the guarding of the purity of the church, and the 
advancement of Christ's kingdom in the world. A member 
of the church should be Christian in experience and Chris- 
tian in life. In general, a credible profession of the first 
may be received as a pledge of the second. But if a state- 
ment should be given and a pledge required in regard to 
both elements, no offense should be taken at this. Even in 
regard to the profession of faith, it is competent to inquire 
whether the essential elements of the Christian system are 
actually held. 

Through the exercise of discipline, unworthy and incorri- 
gible persons are to be excluded from the church. Not only 
is gross scandal a ground for exclusion, but unfaithfulness 
to duty in and to the church may become a just occasion for 
exclusion. In connection with the reception of members, the 
principal thing is a credible profession of religion; but in 
the excluding of members the principal thing is evil or un- 
faithful conduct. It should not be forgotten that the first 
object of discipline is the reformation and salvation of the 
offender. In seeking this result, the spirit of Christ's own 

requires the recognition of all baptized and consistent members of it 
without demanding personal testimony of conscious experience." — "Com- 
pendium of Theology," Vol. III., page 279. He pronounces the theory 
unsound, "That none are to be admitted to membership who do not give 
credible evidence to the congregation of being regenerate." — Ibid, Vol 
III., page 321. 



164 



Doctrinal Theology 



direction is to be followed. 1 The church, however, must 
enact and enforce general laws for the benefit of all, and 
cannot, therefore, in all cases be governed by particular con- 
ditions. The individual cannot expect every concession and 
the benefit of every doubt to be yielded by the church. The 
church has principles, general duties, and its own good 
name to regard, as well as individual conditions for which 
to care. 

PARTICULAR CHURCHES. 

Most of what has been said up to this point would apply 
to the collective body of Christians from the apostolic age 
down to the present time, existing under a single external 
organization. But without the condtion of a single organiza- 
tion being supplied, we may still have the conception of a 
visible church, single and universal. 2 We can think of the 
church as made up of those who stand out from the world 
by common professions, customs, and works, without di- 
rection from a common earthly center. If direction from 
a number of sources should be for the same purpose, and if 
in regard to principal things various bodies should be of 
similar character, it would certainly be proper for us to 
speak of the one visible church. However, various consid- 
erations, both practical and living, call upon us to employ 
the word church in a second sense, representative of a larger 
or smaller collection of congregations, or of the body of be- 

1 "In the royal passage (Matthew XVII., 15-18) our Lord himself 
indicates the spirit as well as the method to be pursued in all cases of 
offense." — Dr. Morris' "Ecclesiology," page 15Q. 

2 We speak of the visible church as catholic, because the bond of 
union among its members is a common public profession and an outward 
federal relationship to Christ. . . . There is a unity in the outward pro- 
fession of all its members, which, notwithstanding minor and accidental 
diversities as to place and condition and administration, remains undi- 
vided, and knits them together into one body — one among themselves and 
separate from the rest of mankind. ... In becoming members of that 
local church, they [professed Christians] become members of the church 
catholic and universal. — Dr. Bannerman's "Chruch of Christ," Vol. J., 
pages W-J/t. 



Ecclesiology 



165 



lievers in a particular field, existing under a single organiza- 
tion, or uniting and co-operating through a common sys- 
tem. A church thus existing must sustain the character to- 
ward its membership of the fundamental church as already 
described, and moreover must recognize its co-ordination 
with other bodies of Christians similarly constituted. The 
right of churches in this sense — of denominations calling 
themselves churches — to exist has often been questioned, 
and, in some of its bearings, is one of the leading questions 
of to-day. Some denominations seek to justify their ex- 
istence upon the claim that they alone are faithful to essen- 
tial principles, and are therefore in a special sense the 
church. Other denominations go no further than to say 
that without them an essential feature of the church general 
would be neglected. Still others allege a providential origin 
and a more intense devotion to the spiritual aims of the 
church, or some advantage in the method, or special fidel- 
ity to some ceremonial or moral precept, or yet a particular 
field from which they cannot withdraw without leaving mul- 
titudes uncared for. Are these various denominations un- 
warranted? if not, is there a limit? and if so, where? Prot- 
estant freedom concedes the right of separation; Roman 
arrogance denies it. Protestantism sees that the alternative 
is a forced and mechanical union. But would it not be 
best for us to use all of our moral power against the or- 
ganizing or continuance of denominations? It certainly 
seems that diversity in the church is countenanced by what 
we see in the universe of nature. 1 Men themselves were 

1 "I do believe that God's purpose, on the contrary, has been to 
differentiate his church without end. You know that the very highest 
form of beauty of which you can conceive, the very highest form of order, 
is multiplicity in unity and unity in multiplicity, the higher the order 
of unity, the greater must be the multiplicity. . . . Now, what has God 
been doing? He has broken humanity up into infinite varieties. ... He 
has been molding human nature under every variety of influences, through 
all time. . . . simply to build up a variety, to build up the rich, inex- 



166 



Doctrinal Theology 



not designed to be all alike. The results of the fall, and 
the results of the workings of grace have operated to 
extend diversity. The church in order to help men must be 
suited to them, and must give a place to varying individu- 
ality. Only by unnatural repression can uniformity be 
brought about. As diversity may suit those already in the 
church, so it may be of assistance in reaching those yet 
in the world. A universal ecclesiastical system is exposed 
to the peril, on the one side, of doing violence to the in- 
dividual conscience and personality, and on the other, of 
losing all special and wholesome supervision of the indi- 
vidual. It is also liable to act in ignorance, prejudice, or 
neglect of this or that particular field, and to fail of enlist- 
ing the energies of individual members. Diffusion of re- 
sponsibility has its stimulating effects, as well as its safe- 
guards. So also particular ideas, methods, and phases of 
Christian life might be utterly lost under a different order 
of things. A church may not be significant for the advo- 
cacy of any single peculiarity, and yet it may present such a 
combination and balance of elements, along with a zeal that 
brings it so near the ideal church, as to cause it to fill a 
place all its own. Last, but not least, the absence of rivalry 
and emulation might become the occasion of languor and 
inaction. 

In case the individual character of Christian believers 
should become so improved as to remove largely the dan- 
gers and difficulties connected with the massing of Chris- 

haustible variety which constitutes the beauty in unity of this great, in- 
finite church of the first-born. ... I believe all our denominations are 
historically justified ; that they all represent great ideas, either theoret- 
ically or practically, which God commits to them in order to have them 
act upon them ; that our duty is to maintain our true inheritance and to 
prove true to the stock from which we came. We do desire comprehen- 
sively to work together toward unity, but mongrelism is not the way to 
get it. It is not by the uniting of types, but by the unity of the Spirit ; 
it is not by the working from without, but from within outward." — Dr. 
A. A. Hodge's "Popular Lectures/' pages 212-21%. 



Ecclesiology 



167 



tians under one great organization there would still be the 
tendency of some persons to seek the larger liberty of 
smaller organizations. A distinguished writer has said that 
the minimum of church organizations cannot consist of less 
than a conservative body standing as the contrast or com- 
plement of a progressive body. 

The desire to merge denominations, or the inclination to 
abandon the smaller denominations, not to mention less 
worthy motives, may be due to the influence of some glit- 
tering but fanciful prepossession, due to a tiring of per- 
sonal or special responsibility, or due to the impression that 
a brilliant maneuver or a changed spectacle may be substi- 
tuted for the stern battles, and man-to-man conflict, of other 
years. There certainly are limits beyond which divisions 
should not be carried. A whim, an unimportant custom, 
or the spirit of bigotry, should not become the occasion of 
division. A Satan-inspired, or even a man-made church is 
an abomination. 

It seems not only reasonable, but evident, that even now 
the number of denominations might feasibly and advanta- 
geously be reduced; not by the forsaking of denominations 
but by the coming together of some of them of kindred 
character. As time passes, some denominations will either 
have to enter into union with other denominations, or cease 
to exist as a healthful and helpful influence in the world. 
However, the longed-for day of full external unity will not 
come — if it is indeed possible for it ever to come — until 
the prompting and restraining elements of the individual 
Christian make minute regulation unnecessary. When the 
individual can live under a liberal church administration that 
permits free and varying development of character and ac- 
tion, and yet the individual not turn liberty into license, and 



168 



Doctrinal Theology 



freedom to do into freedom not to do — then whatever union 
or affiliation is possible will be easily brought about. 

THE CONGREGATION. 

A congregation of believers is frequently called a church. 
Indeed one of the main forms of government would start 
out with this as the primary sense of the term. Few con- 
gregations, however, stand entirely independent. Should 
all actually stand thus, it would be indeed difficult to find the 
church of God. The individual congregation, to the extent 
to which it administers for itself, must supply the elements 
of a church as before referred to, and to the extent to which 
it does not find these elements within itself, it must re- 
ceive them from the general body with which it stands 
in fellowship. 

CHURCH AND STATE. 

Various and conflicting have been the theories as to 
the relations of church and state. In practice almost every 
theory, more or less completely, has been illustrated and 
tested, and differing degrees of blessing or curse have been 
the result. The state has tyrannized over the church, and 
the church has tyrannized over the state. Now the church 
is made an organ of the state, and now the state is made an 
organ of the church. Now their claims overlap in a conflict- 
ing way, and now territory is allowed to lie between them, 
which mutual jealousy prevents either from occupying, 
They have been made to contend against each other, but 
neither has been ready to consent to the destruction of the 
other from fear that its own destruction would be thereby 
induced. In actual working, the vicious theories, though 
prolific of evil, have not been able to do their worst, nor 
have sounder theories, though great blessings have accrued 
through them, been able to do their best. 



Ecclesiology 



169 



In America, it is an acknowledged doctrine that the 
proper relation of church and state is that of mutual inde- 
pendence. 1 Each has a sphere of its own and in that sphere is 
sovereign. Yet there are features in which each is dependent 
on the other. Neither, however, can, on the ground of its 
special character, directly require anything from the other or 
enforce anything upon the other. The church can claim from 
the state recognition and protection the same as other or- 
ganizations among men, but on no special ground. The 
state may need the help of the church, but it can require 
nothing. 

It must not be supposed however, that there is no sense 
in which the church and the state are related. They both 
go back to the unit of the individual — the same individual. 
The same persons are, or should be, included in each. Every 
person should recognize the two different spheres to which 
he stands related; also that he is to discharge the duties of 
each — not with reference to what either may dictate within 
the bounds of the other, but with reference to the principles 
of the sphere in which he at the time is acting. It is not 
meant that the individual can be one thing in regard to the 
state and another thing in regard to the church. Whatever 
he holds to be a sovereign law over him as man, or more 
properly, whatever is a sovereign law over him as man, is 
binding in every relation and in every sphere. The church 
and state, then, present different classes of duties or differ- 
ent modes for their discharge. If as an individual I be- 
lieve in the existence of God, in a divine government, in 

1 "Like different gases, the kingdom of Caesar and the kingdom of 
Christ are vacuums to each other. They interpenetrate each other in oc- 
cupying the same territory, and yet each retains its own identity and 
properties unchanged. They necessarily affect each other on certain sides, 
but when properly administered they do not interfere with each other. 
Having the same subjects, they nevertheless have entirely different ends, 
different agencies, different laws, and different methods." — Dr. A. A. 
Hodge's "Popular Lectures," page 272. 



170 



Doctrinal Theology 



the authority of the Bible, and in Christ as rightful king, 
I am bound to be governed by these convictions in every 
sphere and in every relation. Furthermore, I am bound by 
actual realities, no difference what my doubts and denials 
may be. Thus by prior obligation from which he cannot 
emancipate himself, by laws written or unwritten, is the in- 
dividual bound. 1 

It is to be observed that every one is bound by the truth, 
by his convictions after he has used his best endeavors to 
reach the truth, and is not bound by the negations and 
doubts of others. 2 When as a citizen, in looking to the 
moral order of society and the well-being of the state, I 
have reference to the sovereign claims made by God, I not 
only exercise my right, but discharge my duty. If the 
views and consciences of others are violated, they at least 
have had the right to express themselves through their act as 
freely as I have through my act. If I have actually violated 
the principles of the state, as correctly understood, another 
and more serious matter is involved. As every one is under 
obligation to be a Christian and to be a member of Christ's 
church, so every one, in his place and measure, is both to 
conform to the law of Christ's kingdom and to make that 
law operative in all of the public relations of life. While 
church and state, as organized societies, stand independent 
of each other, they stand side by side in acknowledging a 
higher allegiance. 

1 "The light of nature is the primary, the word of scripture the sup- 
plementary law of the state ; while the word of revelation is the primary 
and the light of nature the supplementary, law of the church. But 
Christ, and conscience, and the Bible rule equally in each sphere." — Dr. 
A. A. Hodge's "Popular Lectures," page 277. 

2 "It is capable of exact demonstration that if every party in the 
state has a right of excluding from the public schools [or any other 
sphere] whatever he does not believe to be true, then he that believes 
most must give way to him that believes least, and then he that be- 
lieves least must give way to him that believes absolutely nothing, no 
matter in how small a minority the atheists or agnostics may be." — 
Dr. A. A. Hodge's "Popular Lectures/' page 281. 



Ecclesiology 



171 



SUPPLEMENT TO CHAPTER XIII. 1 
Section I. 

THE NATURE AND OBLIGATION OF BAPTISM. 

"Go ye therefore and make disciples of all the nations, 
baptizing them into the name of the Father, and of the Son, 
and of the Holy Spirit." (Matt. XXVIII., 19.) This impera- 
tive language of Christ, in commissioning his apostles, is de- 
cisive as to the obligation of baptism. On the day of Pente- 
cost, when the Christian church was established, Peter pro- 
claimed, "Repent ye, and be baptized every one of you in 
the name of Jesus Christ unto the remission of your sins." 
(Acts II., 38.) Other passages of scripture show that the 
requirement of baptism was strictly carried out, and that 
baptism at once took its universal and permanent character. 

While the declared will of Christ was the direct ground 
for Christian baptism, that will was the expression of all of 
his attributes, including his wisdom and love. When once 
baptism is received as a divine requirement, we may expect 
to see rational grounds or confirmations for the same. 

Baptism is a sacred rite. A rite is an external sign or 
action symbolizing some truth, expressing or promoting 
some feeling, or declaring some inward act. One or more 
of these elements, or even additional ones, may be included. 
Rites are common in every condition of man and in every 
department of life. This may be due to the fact that man is 

1 "The subject matter of Chapter XIII., belongs not to doctrinal the- 
ology, or even to the wider field of systematic theology, but to practical 
theology : but it has generally been treated along with Christian doctrine. 
The supplementary matter here given is a further or fuller presentation 
of subjects in the field of practical theology. 



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Doctrinal Theology 



a dual being, possessed of body and spirit. It may be that 
the spirit requires the aid of the body and of outward 
things to give force and prominence to elements that would 
otherwise be indistinct or wholly impossible. That our spir- 
itual acts or states may be made known to others, or be 
shared by them, such outward manifestation may be neces- 
sary, or at least helpful. God may be more truly and ac- 
ceptably honored by a proportionate use of suitable rites, 
In view of the abundant use of rites and ceremonies on every 
hand a sweeping criticism of them in religion must be set 
down to narrowness and prejudice. There is no presump- 
tion against them, and when once they are given by divine 
authority, they may readily be accepted as appropriate and 
beneficent. 

Christ authoritatively gave to his church but two rites — 
baptism and the Lord's Supper. Christian truth and Chris- 
tian experience might suggest and prompt additional rites, 
just as they are the basis of many other things that belong 
to a developed Christianity, a working church, and a trans- 
formed world. But for these two rites, Christ from the 
first made himself responsible. It is enough for us that he 
ordained them. After accepting this authority, we may 
look at reasons and results with gratitude for whatever 
recommendations and enforcements they may disclose. Lov- 
ing obedience to the perfect will of the great Redeemer 
will make these outward observances, as well as all spirit- 
ual duty, joyous and full of blessing. 

Baptism and the Lord's Supper are generally spoken of 
as sacraments. The term belongs especially to the Wes- 
tern church. The word, while not found in the Scriptures, 
gives a good idea of what is their primary character : 
namely, their character as covenant acts. The term is taken 



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173 



from the word sacr amentum, which, in one of its uses, de- 
noted the military oath required of Roman soldiers. The 
idea of the Christian life as a warfare may or may not have 
been taken into account when the word was appropriated ; 
but the idea of an initiation and a solemn pledge to faith- 
fulness was justly and strongly set forth by the term chosen. 
The Greek church, in using the term "mysteries," was far 
less correct and fortunate. 

But along with the covenant use of baptism, and giving 
it its significance and appropriateness in this regard, is the 
fitting symbolizing of spiritual truth. There is a manifold- 
ness in all of God's works and appointments. The water 
of baptism naturally suggests the purifying and refresh- 
ing of the spiritual man. According to the frequent state- 
ment of the Scriptures, it is a testimony to the lost estate 
of man, and the renewal by the Holy Spirit of the spiritual 
nature of man. "Jesus answered, Verily, verily, I say unto 
thee, Except one be born of water and the Spirit he can- 
not enter into the kingdom of God." (John III., 5.) "Not 
by works done in righteousness which we did ourselves, 
but according to his mercy he saved us, through the wash- 
ing of regeneration, and renewing of the Holy Spirit." (Ti- 
tus III., 5.) "Which also after a true likeness doth now 
save you even baptism, not the putting away of the filth 
of the flesh, but the interrogation of a good conscience 
toward God, through the resurrection of Jesus Christ." (I. 
Peter III., 21.) 

Baptism is also a symbol of justification or pardon. Peter 
exhorted the people to repent and be baptized "unto the re- 
mission of your sins." (Acts II, 38.) Prevailingly, the 
Lord's Supper looks to the death of Christ as the ground for 
justification, or what is done for us; while baptism looks 



174 



Doctrinal Theology 



to the death of Christ as opening up the way for all spiritual 
blessings. Thus it shares, in a measure, with the Lord's 
Supper the commemorating of the atoning death of Christ 
and the symbolizing of the blessings accruing therefrom. 

Baptism, in its symbolizing, leaves no important Christian 
truth untouched. Its first and fundamental testimony is to 
the existence and nature of God, the doctrine of Father, 
Son, and Holy Spirit. Nothing in Christianity has been 
more universal than the use of, as Augustine calls them, 
"the evangelical words" given in the baptismal formula. 
Sometimes, indeed, a shorter formula, "baptism in the name 
of Jesus Christ," was used, the one truth lacking to com- 
plete the arch being thus confessed. The baptismal formula 
grew to be the "Apostles' Creed," as it is generally called, 
which as a simple, positive, and symmetrical setting forth 
of the great truths of Christianity has commanded the as- 
sent and admiration of Christendom down to our day. 

The great spiritual truths of Christianity, especially the 
facts of a new life, and of a new humanity, and of a new 
world, are by baptism emphasized to the individual believer* 
to the community of Christians, and to those without. If 
baptism should be neglected or displaced, the solemn testi- 
mony and appeal of Christianity would lose much of their 
force. The truths and facts symbolized by baptism make it 
suitable as the initiatory rite of Christianity, as a covenant 
act by which believers declare their membership in the 
church of God, the visible community of the redeemed. Bap- 
tism as a sign declares a new subjective condition of the 
individual ; as a covenant act it is the basis and the wit- 
ness for the institutional character of Christianity, the visi- 
ble, testifying, and battling church of Christ. Institutional 
religion is often disparaged, but the terribly real conditions 



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175 



to be met, the greatness of the work to be done, and the 
perils to be encountered make the outward church a ne- 
cessity. It is not an end but a necessary means to the spir- 
itual kingdom. If the founder of the kingdom saw that 
the church was necessary, and formally established it, we 
show great presumption when we disparage or ignore any 
of the features or factors that give it its character. The 
preaching of the gospel in its purity, and the right adminis- 
tration of the sacraments, are rightly regarded as the dis- 
tinguishing marks of the church. 

The family of Reformed churches concur in regarding 
baptism a seal as well as a sign. Christ gives, through his 
church, baptism, as a pledge of salvation to believers, and 
they, on their part, in taking upon themselves the sacred 
rite, give to him their pledge of faithful allegiance. Christ 
plights his faith to the believer, and the believer plights his 
faith to Christ, thus constituting a real covenant. 

The sacraments are a means of grace, not because of 
anything in themselves, or in the administrator, but because 
of the faith and receptive condition of the recipient and the 
bestowment of divine grace and the accompanying agency 
of the Holy Spirit. Probably, in the reaction from sacra- 
mentarian views, too shallow views generally have come to 
prevail. 

Circumcision was the initiatory rite under the Old Cove- 
nant. Baptism takes its place under the New Covenant. 
The latter is so suitable in its symbolism and so unques- 
tioned in its authority, that it at once took its designed and 
permanent place. "In whom ye were also circumcised with 
a circumcision not made with hands, in the putting off of the 
body of the flesh in the circumcision of Christ ; having been 
buried with him in baptism wherein ye were also raised with 



176 



Doctrinal Theology 



him through faith in the working of God who raised him 
from the dead." (Col. II., 11, 12.) While this passage 
expresses and emphasizes faith and related spiritual ele- 
ments, and makes impossible an undue exaltation of circum- 
cision under the Old Covenant, or baptism under the New, 
it does give to these rites a similar and corresponding place. 

There is a broad sense in which the church of all the cen- 
turies and all the generations is one. Most of the objec- 
tions to baptism would have been even more decisive against 
the rite of circumcision and the external and provisional 
character of Judaism. The objections made against bap- 
tism, especially against its taking the place of circumcision 
in constituting an outward fellowship, would be destructive 
of all institutional character for the church of God. Many 
virtually, if not openly, say that an institution is unnec- 
essary, that a public, organized community for work and 
worship is superfluous, that all that is necessary is 
an inward, individual state and life, the objectors 
disclosing, on their part, a condition of soul too good for 
this life, and yet not suited to any other. Christ planted a 
church, a visible community. It is a means to the spiritual 
kingdom, and may cease when the end is reached. When 
that time comes, we shall doubtless receive due notice. A 
little attention will reveal the fact that the indisposition to 
recognize anything as the successor to the covenant act under 
the Mosaic dispensation betrays the absence of strong, con- 
structive, and conserving elements. Baptism, like circum- 
cision, meant not salvation, though favorable conditions 
thereto are implied, but in a true and special sense, intro- 
duction into a new community, having as its purpose the 
salvation of men and the worship of God. 



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177 



If the church in all the ages, in a very real sense, is one, 
and if in the Jewish period circumcision was the initiatory 
rite or the sign of a covenant place in the congregation of 
God's people, how is it that in the Christian period baptism 
has come to take the place of the earlier rite? An answer 
to this question should solve many of the difficulties that 
rise in connection with the subject of baptism. In entering 
on our inquiry, we may take, for the present purpose, as our 
definition of baptism, the statement of the Westminster 
Shorter Catechism: ''Baptism is a sacrament wherein the 
washing with water, in the name of the Father, and of 
the Son, and of the Holy Ghost, doth signify and seal our 
engrafting into Christ, and partaking of the benefits of the 
covenant of grace, and our engagement to be the Lord's." 
The simplest idea is a ceremonial washing with water, 
whether by immersion, pouring, or sprinkling. It had its 
type in the various lustrations, or ceremonial washings, of 
the Jews from the time of the giving of the law. Ceremo- 
nial purifications and circumcision stand side by side, the 
latter signifying largely, though not wholly, outward rela- 
tions, and the former signifying inward character or pro- 
moting the development of spiritual ideas. Even in Jewish 
times these ceremonial washings had a growing importance 
and had assumed a special character, so that in the new 
era created by Christ, and heralded by John, his forerunner, 
the ceremonial washing with water itself underwent cer- 
tain modifications, and it, besides fulfilling its own office, 
had transferred to it the office formerly performed by cir- 
cumcision. The many washings ceased, and the one wash- 
ing, signifying the new creature in Christ, was handed down 
as the one token and memorial. Circumcision ceased with 
the age of preponderating externalities, and baptism, empha- 



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Doctrinal Theology 



sizing spiritual character and relationships, became the cov- 
enant sign. The suitability of baptism as the token of the 
church of the new dispensation is made evident by many 
considerations, some of which have been named. It was 
suitable that, in the age characterized specially by spiritual 
verities and recognition of individual character, the new 
sign should be taken and become exclusive, yet not so as to 
fail to preserve that which in the earlier rite had a continued 
meaning in the Christian dispensation. Outward and visi- 
ble elements could not be wholly left behind, and baptism 
must suit itself to such demands as are permanent. 

In vindication of this view as to the antecedent or inter- 
nal history and development of baptism, the Scriptures may 
be appealed to. In the New Testament, the earlier purifica- 
tions by water are called baptisms. "Which is a figure for 
the time present ; according to which are offered both gifts 
and sacrifices, that cannot, as touching the conscience make 
the worshiper perfect, being only (with meats and drinks, 
and divers washings [baptisms] carnal ordinances, im- 
posed until a time of retormation. (Heb. IX., 9, 10.) In 
the directions for the consecration of Aaron and his sons to 
the priesthood, the Lord said: "And Aaron and his sons 
thou shalt bring unto the door of the tent of meeting, and 
shalt wash them with water." (Ex. XXIX., 4.) A part of 
the direction for the setting apart of the Levites for their 
sacred work was the following: "Take the Levites from 
among the children of Israel, and cleanse them. And thus 
shalt thou do unto them, to cleanse them: Sprinkle the 
water of expiation upon them, and let them cause a razor 
to pass over all their flesh, and let them wash their clothes 
and cleanse themselves.'' (Num. VIII., 6, 7.) 



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179 



All other purifications are best understood by taking no- 
tice of the law of purification for touching a dead body and 
for kindred defilements. "And for the unclean they shall 
take of the ashes of the burning of the sin-offering ; and 
running water shall be put thereto in a vessel : and a clean 
person shall take hyssop, and dip it in the water, and sprin- 
kle it upon the tent, and upon all the vessels, and upon the 
persons that were there, and upon him that touched the 
bone, or the slain, or the dead, or the grave : 
But the man that shall be unclean, and shall not purify him- 
self, that soul shall be cut off from the midst of the assem- 
bly, because he hath defiled the sanctuary of Jehovah : 
the water for impurity hath not been sprinkled 
upon him." (Num. XIX., 17-20.) The frequent reference to 
purification by sprinkling water on persons, and things asso- 
ciated with them, has an important bearing on mode of bap- 
tism as later practiced. On great special occasions, as the 
giving of the law (Heb. IX.., 19), and on stated occasions, 
purification by water was used. The sprinkling of water as a 
rite of purification is often spoken of. "And I will sprinkle 
clean water upon you, and ye shall be clean : from all your 
filthiness, and from all your idols, will I cleanse you. A new 
heart also will I give you, and a new spirit will I put within 
you." (Ezek. XXXVI., 25, 26.) David said, "Purify me 
with hyssop, and I shall be clean: wash me, and I shall be 
whiter than snow." (Ps. LI., 7.) "So shall he sprinkle 
many nations." (Isa. LIL, 15.) "For if the blood of 
goats and bulls, and the ashes of a heifer sprinkling them 
that have been defiled, sanctify unto the cleanness of the 
flesh:" etc. (Heb. IX., 13.) The last passage refers to the 
general law for ceremonial cleansing, which was at the ba- 
sis for the many washings and sprinklings through the Old 



180 



Doctrinal Theology 



Testament period. The water was taken from a running 
stream, was therefore living water, and receiving the ashes 
of the burnt offering combined the ideas of sacrifice and 
cleansing. If there is a scarlet thread that runs all through 
the Old Testament, there is also a clear stream of living 
water flowing down through all its sacred pages. We should 
greatly err, if we should not see, beyond the ceremonial pur- 
ification, spiritual renewal and an education in spiritual 
things. It would be too much to expect that weak and fallen 
human nature should not, in many cases, stop in empty 
forms, endlessly multiplied to make up, if so it might be, for 
their felt barrenness. The New Testament leaves no doubt 
as to this vain and repugnant formalism. 

These ceremonial sprinklings and washings, both of the 
truer and of the perverted kind, came to take the name 
"baptism," a term specially developed and suited to this use. 
The Greek version of the Old Testament, dating from the 
third century before Christ, in two passages from the apoc- 
ryphal books, clearly exhibits this. Judith, a Jewess, was 
in the camp of the Assyrians. The account of her request 
of the Assyrian general and of her action is given, as 
follows : "Let my lord now command that my handmaid 
may go forth unto prayer. Then Holofernes commanded 
his guard that they should not stay her. Thus she abode 
in the camp three days and went out in the night into the 
valley of Bethulia and washed [baptized] herself at a foun- 
tain of water by the camp." (Judith XII., 6, 7.) This was 
undoubtedly a ceremonial purification by sprinkling or 
pouring by her own hand or that of her servant. The im- 
portant point is that it was called baptism. The second pas- 
sage from the apocrypha is the following: "He who is 
washed [baptized] from a corpse, if he touch it again, what 



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181 



availeth his washing [baptism] ?" (Ecclesiasticus XXXIV., 
25.) This so plainly refers to the general law for purifica- 
tions, which has already been referred to, that of the na- 
ture and manner of baptism we have no doubt. 

Josephus, writing in the first Christian century, says, 
"For those defiled by a dead body, they cast a little of the 
ashes and a hyssop branch into a spring, and baptizing with 
the ashes put into the spring, they sprinkled both on the 
third and seventh of the days, and after that they were 
clean." Words preceding this language show even more 
fully the nature of the ceremonial cleansing to which the 
word "baptism" is applied. A passage in the writings of 
Philo, a senior contemporary of Christ, is so definite that 
it must not be omitted: "Nearly all other persons are be- 
sprinkled with pure water, generally in the sea, some in 
rivers, and others again in vessels of water which they 
draw from fountains. But Moses having previously pre- 
pared ashes which had been left from the sacred fire, (and 
in what manner shall be explained hereafter,) appointed 
that it should be right to take some of them, and to put 
them in a vessel, and then to pour water over them, and 
then, dipping some branches of hyssop in the mixture of 
ashes and water, to sprinkle it over those who were to be 
purified." The reference to the manner in which nearly 
all other persons were sprinkled, or baptized, reminds of the 
fact that the Gentile nations, as well as the Jews, had their 
purification by water. On Gentile washings, and for ad- 
ditional examples of Jewish washings, see the "Mystery 
of Baptism," by Axtell. 

One example out of several in the New Testament, in 
which the term "baptism," is given to ceremonial washings 
may be given, "For the Pharisees, and all the Jews, except 



182 



Doctrinal Theology 



they wash their hands diligently, eat not, holding the tra- 
dition of the elders ; and when they come from the market- 
place except they bathe themselves [baptize themselves] they 
eat not; and many other things there are which they have 
received to hold, washings [baptisms] of cups, and pots 
and brasen vessels." (Mark VII. , 3, 4.) The only 
new thing in this passage is the extent to which the bap- 
tisms are carried, the character and extent of the Pharisaic 
additions. 

The baptism of proselytes to Judaism doubtless sprang 
out of the prescribed ceremonial cleansings. Authorities 
are pretty equally divided as to whether there was such a 
thing as proselyte baptism at the time of Christ. Some say 
that there was, and that it was by immersion ; others add 
that the children in the families of proselytes were also bap- 
tized. In times somewhat later, all of this was true. The 
immersion was performed by the candidate's standing in 
water up to his neck and plunging his own head under the 
water. Circumcision was, of course, continued, but the 
baptism of proselytes was given very great importance. 
Probably at the time of Christ there was a baptism of 
proselytes by sprinkling or pouring, much after the manner 
of the prescribed ceremonial sanctifications, and it may, as 
some claim, date back to the Babylonian captivity. 

What has been said in reference to the use of water in 
Jewish purifications, in the first place according to the law, 
and later with Pharisaic additions, prepares the way for 
understanding baptism as brought forward in the work of 
John the Baptist. A multitude of sprinklings and washings 
denominated baptisms, likely also a special but analogous 
rite connected with the reception of proselytes to Judaism, 
were forerunners for John, the forerunner of Christ ; other- 



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183 



wise, the success of John would have no sufficient explana- 
tion. Antecedent elements would incline us to think of the 
baptism of John as by sprinkling or pouring. The hyssop 
or the bowl would meet the case equally well. John was 
himself a priest. His w T ork was to preach repentance and 
to sanctify the people for the coming and work of Christ. 
The ceremonial act betokened the inward change. 

Christ, in his receiving baptism at the hands of John, was 
ceremonially sanctified for his work. Likewise, he fulfilled 
and brought to a close the long series of typical washings, 
save as by his own appointment he gave to baptism a new 
significance and a permanent place in his church. He ful- 
filled all righteousness. 

The study of the nature of baptism should bring us to a 
new sense of its claims upon us. The loss to the individ- 
ual believer and to the kingdom of Christ from the neg- 
lect of baptism might easily be inferred. Obedience in this 
act is a step to further obedience. By it personal faith be- 
comes more real and firm. By giving baptism its proper 
place, the fact of separation between the church and the 
world is made prominent, and the work of evangelization 
is promoted. When men cease to humor their own natural 
wayward tempers, obedience in the divine ordinance ol 
baptism will assume new beauty and attractiveness. What 
more beautiful words could be said of any persons, espe- 
cially of parents, than the words spoken of Zacharias and 
Elisabeth ? "They were both righteous before God, walking 
in all the commandments and ordinances of the Lord 
blameless." (Luke I., 6.) Love will not hesitate to walk 
in the way commanded by Christ and hallowed by his ex- 
ample. 



184 



Doctrinal Theology 



Those not baptized in infancy should not unnecessarily 
delay baptism after their exercise of faith in Christ. The 
Scriptures always enforce or imply immediate action. In 
our day, various acts, as oral testimony or a written declara- 
tion, or some other simple outward act may, for the mo- 
ment, meet requirements, be what immediate baptism was in 
the special conditions and circumstances of the early church ; 
but these acts or expressions should not for an indefinite 
time take the place of baptism. The church of to-day must 
not cease to be Christian by ceasing to be apostolic. Un- 
doubtedly the neglect of baptism in many cases, as well as 
the failure to secure the full benefit of it in other cases, is 
due in large part to the low conceptions, weak convictions, 
and want of faithfulness on the part of Christian ministers. 
The ordaining to the ministry, while not a sacrament, is a 
solemn rite, and has its significance largely as conveying 
authority to administer the sacraments. Yet, judging by re- 
marks often heard, many candidates for ordination think 
very much more of the authority to solemnize marriages 
than they do of the authority to administer the sacraments. 
On the part of many ministers, little attention is given to 
the subject of baptism till it is crowded upon them, and then 
the attention given is not intelligent or sympathetic. Many 
abuses have come in, in connection with the ideas of the 
church, of orders, and of office, yet churchliness, orderli- 
ness, and obedience still rank as qualities that are worthy. 

It may be proper and advantageous to notice some of 
the errors in regard to baptism that have marred and hin- 
dered the church in the course of its history. The Roman 
Catholic error is the grossest. It makes baptism one of the 
seven sacraments, all of which of themselves are said to 
work out a spiritual benefit, so to speak, to work magically. 



Ecclesiology 



185 



The sacraments are in the hands of the priests. This doc- 
trine is what gives to the Roman church its despotic power. 
Baptismal regeneration, along with various attendant errors, 
is included in the doctrine of the Roman Church. 

Some other churches share in these views, or sympathize 
with them in greater or less part. That baptism is an "in- 
strument of grace," as expressed by a leading authority, "is 
the view of the Roman and Eastern churches and of one 
(the High Church) party of the Protestant Episcopal and 
(most of) the Lutheran churches. Nearly the same view is 
held by the Disciples of Christ (Campbellites) who regard 
baptism as the remitting ordinance of the gospel." Those 
who hold the extreme doctrine of baptismal regeneration, or 
the doctrine, so to speak, of baptismal justification, support 
the same by many Scripture passages, in which regener- 
ation or justification is connected with baptism, overlooking 
the many passages in which the spiritual act or attitude of 
the subject of salvation is expressly made the condition of 
spiritual benefits. The coupling of baptism with these bene- 
fits in many passages of scripture was because, historically, 
in the circumstances in which the gospel was first pro- 
claimed, it usually stood in close connection with them. The 
error in thought or language, thus, of many of the church 
fathers is easily explained. 

The Quakers do not regard water baptism as obligatory 
after Christianity had separated from the Jewish form. The 
words in which Christ instituted the ordinance and many 
statements in the various books of the New Testament 
plainly show that baptism was designed to be universal and 
permanent. 

While the origin of the Anabaptists was due to a revolt 
against the doctrine of baptismal regeneration and the var- 



186 



Doctrinal Theology 



ious superstitions and tyrannies of the times, it is in some 
cases a serious question whether "believers' baptism/' as it 
is called, is not characterized, in some cases, with much of 
the superstition and intolerance of the system at first op- 
posed. It is a nice point to appreciate baptism for what it 
is, and to avoid making it what the brazen serpent came to 
be to the blinded Jews. 

After noticing grave errors, is it too light a thing to 
call attention to the pronunciation, babtism, used by many 
persons? Unintelligent and unappreciative elements may 
stand close together under this faulty pronunciation. Dr. L. 
Davis, who frequently heard Dr. Alexander Campbell 
preach often referred to the winsomeness on his lips of the 
word baptism. 

Section II. 
The Lord's Supper. 

The subject of the Lord's Supper has already been treated 
in part in connection with the subject of baptism. The 
sanctions and benefits of one of these sacraments are largely 
the sanctions and benefits of the other. 

While baptism signifies the coming under the covenant of 
grace, the Lord's Supper celebrates the oft-renewal of the 
covenant, and likewise the fellowship of God's people. 
While sacramentarian views and practices carry with 
them great perversions and injuries, a proper esteem and 
use of this sacrament as well as of the sacrament of bap- 
tism, will more and more yield blessings to the church of 
God. 



Ecclesiology 



187 



Section III. 
The Bible and Missions. 
It is the purpose of this section to set forth, as shown 
in the Bible, the all-embracing purpose of God and the 
consequent privilege and responsibility of man. 

The Heathen. 

The term ''heathen" is much in use for those standing 
outside the divine covenants. The original terms in He- 
brew and Greek, however, mean the nations, but came gen- 
erally to imply their false doctrines and corrupt practices, 
especially the violating of the first two commandments — Ex- 
odus XX., 3-6. Probably in view of an element of contempt 
that has come to be attached, the term "heathen" is not 
used in the American Revised Version. In a discriminat- 
ing way, it is used for all not Christians, Jews, or Moham- 
medans, and in a less exact way for all not Christians. In- 
stead of heathen religions, a better designation, in many 
connections, is "ethnic," or "non-Christian" religions. 

Heathen (goyim) applied to those addicted to loathsome 
and revolting rites.— II. Kings XVI., 3 ; II. Chr. XXVIII., 
3; Jer. X., 2, 3. Heathen (ethne) used for those vainly 
calling upon false gods. — Matt. VI., 7. Examples of the 
one God known outside of Israel. — Gen. XIV., 18 ; XX., 3 ; 
Num. XXII., 8; Job I., 1. The origin of heathenism. — 
Rom. I., 18-32. 

Preparation and Inclusions in Old Testament Times. 

1. "Paternal Period/' Adam. — Gen. III., 15. Seth. — 
Gen. IV., 26. Abel.— Heb. XL, 4. Enoch.— Heb. XL, 5. 
Noah.— II. Peter II., 5. 

2 <f Abrahamic or Migratory" Period. Abraham — Gen. 
XL, 31 ; XII., 1, 14, 18. Altars erected by Abraham.— Gen. 



188 



Doctrinal Theology 



XII., 7, 8; XIIL, 4, 18. By Isaac— Gen. XXVI., 25. By 
Jacob.— Gen. XXXIII., 20 ; XXXV., 3, 7. Covenant sign. 
—Gen. XVII., 27; XXXIV., 24. Abraham's household.— 
Gen. XIV., 14; XV., 2, 3. 

3. "National or Stationary'" Period. Limitations. — Deut. 
XXIII., 3, 8. Inclusions. — Mixed, multitude. — Ex. XII., 
38. Hobab.— Num. X., 29; Judg. I., 16. "Stranger" as a 
sharer of privileges referred to eight times in Exodus, nine- 
teen times in Leviticus, nine times in Numbers, and twenty 
times in Deuteronomy. In the American version the name 
is given foreigner or sojourner. Note specially Lev. XXIV., 
22 ; Num. XV., 14 ; XXXV., 15 ; Deut. I., 16 ; XXIX., 1 1, 12 ; 
XXXI., 12, 13. Gibeonites.— Joshua IX., 27. Widow of 
Zarephath. — I. Kings XVII., 9. Naaman. — II. Kings V., 
15, 17. Compare position of Thamar, Rahab, Ruth, Bath- 
sheba; also, of Doeg, Uriah, Ahithophel, Araunah, Chere- 
thites, Pelethites. Proselytes— Matt. XXIII., 15. Israel a 
kingdom of priests. — Ex. XIX., 6. Contemporaneous call. 
—Deut. XXXII., 43; Ps. CXVIL, 1 ; Jonah I., 2; III., 1, 2. 

The three numbered headings above given are from the 
"Great Commission," by Harris. Old Testament times are 
specially characterized by a preparation later, in the full- 
ness of time, to be made available to the world, the ultimate 
purpose, however, being at no time concealed. 
\Prophecy of Extension. 

Missionary Psalms.— Ps. II.; VIII.; XXII., 22-31; 
XLV.; XLVIL; LXVIL; LXXIL ; LXXXIX., 1-29; 
XCVI. ; XCVII ;. XCVIII. ; C. ; CX. ; CXXXVIII. 

First promise. — Gen. III., 15. In tents of Shem. — Gen. 
IX., 27. Abraham.— Gen. XII., 2, 3; XVIII., 18; XXII., 
18. Isaac— Gen. XXVI., 4. Jacob.— Gen. XXVIII., 14. 
Obedience of the peoples. — Gen. XLIX., 10. All the earth. 



EcclesioJogy 



189 



—Num. XIV., 21 ; Ps. LXVL, 3, 4. A new people.— Deut. 
XXXII., 21. All flesh shall come.— Ps. LXV., 2. Ethio- 
pia. — Ps. LXVIIL, 31. Mountain of Jehovah's house. — 
Isa. II., 2-4; Micah IV., 1, 2. Earth full of the knowledge 
of Jehovah. Isa.— XL, 9, 10, 12. A Saviour.— Isa. XIX., 
20. Ye that are far off.— Isa. XXXIII., 13, 17. All flesh. 
—Isa. XL., 5; LXVL, 23. Justice to the Gentiles.— Isa. 
XLIL, 1. Every knee shall bow. — Isa. XLV., 23. Light to 
the Gentiles. — Isa. XLIX., 6. Isles shall wait upon me. — Isa. 
LI., 5. Sprinkle many nations. — Isa. LIL, 15. Bear 
the sins of many. — Isa. LIIL, 12. Nations that knew not 
Thee. — Isa. LV., 5. Foreigners. — Isa. LVL, 6-8. Nations 
come to thy light. — Isa. LX., 1-3. A nation not called 
by my name. — Isa. LXV., 1. All the nations. Jer. III., 
17. A new covenant.— Jer.XXXL, 31-34. Stone filled the 
whole earth. — Dan II., 33, 44.. One like unto a son of 
man. — Dan. VII., 13, 14, 27. Them that were not my peo- 
ple. — Hosea II., 23. Pour out my spirit upon all flesh. — Joel 
II., 28-32. Earth filled with knowledge of Jehovah. — Hab. 
II., 14. Present things of all nations. — Hag. II., 6, 7, 9. 
Many nations. — Zech. II., 11 ; VIII., 20-23. Dominion from 
sea to sea. — Zech. IX., 10. King over all the earth. — Zech. 
XIV., 9. My name great among the Gentiles. — Mai I., 11. 

Not all Messianic references are missionary in character, 
yet many of them may easily be made to partake of this 
character. Likewise spiritual truth in general seeks unre- 
stricted dominion. 
Christ's Teaching. 

The Great Commission.— Matt. XXVIII., 18-20; Mark 

XVI. , 15 (A. V.) ; Luke XXIV., 46, 49; John XV., 26, 27; 

XVII. , 18; XX., 21, 22; Acts I., 4, 8. 



190 



Doctrinal Theology 



Various passages in the Gospels showing the scope of the 
divine purpose. — Certain texts a temporary envelope, or 
foil.— Matt. I, 21; II., 6; X., 5, 6; XV., 24. Arrogance 
reproved.— Matt. XII., 41, 42; XXL, 43; Luke IV., 25-27. 
Salt of the earth— Matt. V., 13. Light of the world.— 
Matt. V., 14; John I., 4; VIII., 12. Thy kingdom come.— 
Matt. VI., 10. Centurion.— Matt. VIII., 5-10. From east 
and west.— Matt. VIII., 11; Mark XIII., 27; Luke XIII., 
29. Pray ye the Lord of the harvest.— Matt. IX., 37, 38 ; 
Luke X., 2. Come unto me. — Matt. XL, 28. Gentiles trust. 
Matt. XII., 21. Field is the world.— Matt. XIII., 38. Syrophe- 
nician woman. — Matt. XV., 28. Preached to all the world. — 
Matt. XXIV., 14; Mark XIII., 10. Gathered all nations.— 
Matt. XXV., 32. Tyre and Sidon.— Mark VII., 24-31. Joy 
to all people. — Luke II., 10, 14. Light for revelation to the 
Gentiles.— Luke II., 31, 32. All flesh.— Luke III., 6. Greeks. 
— John XII., 20-23. Whosoever. — John III., 16. True wor- 
shipers. — John IV., 23, 24. If any man thirst. — John VII., 
37. Other sheep. — John X., 16. Convict the world. — John 
XVI., 8-11. 

Missionary Parables. — The tares. — Matt. XIII., 24-30. 
The net.— Matt. XIII., 47-51. Growth of seed.— Mark IV., 
26-29. The great supper. — Luke XIV., 16-24. Prodigal 
son.— Luke XV., 11-32. Leaven— Matt. XIII., 33; Luke 
XIII., 20, 21. Sower.— Matt. XIII., 1-23 ; Mark IV., 3-20; 
Luke VIII., 5-15. Mustard seed.— Matt. XIII., 31, 32; 
Mark IV., 30-32; Luke XIII., 18, 19. 

Spirituality and universality characterize the teaching of 
the Gospels throughout. 

Narrative in the Book of Acts. 

The book the account of the carrying out of the commis- 
sion (chapter I., 8). With the creation of a spiritual Israel, 



Ecclesiology 



191 



all outward work among both Jews and Gentiles comes to 
possess missionary character. Beginning with Palestine 
Jews (though the names of Philip and Andrew suggest 
Gentile influence), extension to Hellenistic Jews ("Grecian 
Jews" — chapter VI. , 1) then to Samaritans (chapter VIII., 
5), then to proselytes (chapter VIIL, 27), then to full 
Gentiles (chapter X., 17; XL, 20). 

Some Special Features. — Lingering exclusiveness. — Acts 

I. , 6; XL, 2, 3; also, Gal. II., 11, 12. Promise fulfilled.— 
Acts II., 2. A great opportunity. — Acts II., 5. Wide pros- 
pect. — Acts II., 39 ; III., 25, 26. Conditions of permanence. 
— Acts II., 41, 42. But one ground of salvation. — Acts IV., 
12. Solemn warning. — Acts V., 3. Extension through per- 
secution. — Acts VIIL, 4; XL, 19. Samaritans recognized. 
—Acts VIIL, 14. Barriers disappearing —Acts X., 28, 29, 
34, 35, 44, 45 ; XL, 18; XV., 7-9, 16, 17. Paul the Apostle 
to the Gentiles.— Acts IX., 15, 16; XIII., 2, 46, 47; XVIII., 
6; XXII., 21; XXVI., 17, 18. Made of one all nations.— 
Acts XVII., 26, 27, 30. Man of Macedonia.— Acts XVI., 
9. Holy Spirit the prompter.— Acts VIIL, 29 ; X., 19 ; XIIL, 
2; XV., 28; XVI., 7. Last word— Acts XXVIII., 28. 

The Epistles and Revelation. 

The Epistle to the Romans is full of missionary sugges- 
tion and appeal, the Epistle to the Galatians standing next 
to it in this respect. Other books are not wanting in the 
same elements. Work with Jews and work with Gentiles, 
whether at home or abroad become alike missionary. 

Apostle to Gentiles.— Rom. XL, 13; Gal. L, 16; II., 9; 
Eph. III., 8; I. Tim. II., 7; II. Tim. L, 11. Debtor.— 
Rom I,. 14; I. Cor. IX., 16. No respect of persons. — Rom. 

II. , 11; III., 22, 23; X., 12. Yea, of the Gentiles also.— 



192 



Doctrinal Theology 



Rom. III., 29; Gal. III., 8. Parts beyond.— II. Cor. X., 
16; Rom. XV., 20. Sin and grace universal. — Rom. III., 
9-31; V., 14-21. Children of Abraham— Rom. IV., 16, 17. 
My people. — Rom. IX., 25, 26. How shall they hear? — 
Rom. X., 14, 15. Rejoice, ye Gentiles.— Rom XV., 9-12. 
For the sins of the whole world — I. John II., 2. Out of every 
tribe and tongue. — Rev. V., 9. Eternal good tidings. — Rev. 
XIV., 6. The Spirit and the Bride say, Come. — Rev. XXII., 
17. 

Motives to Missionary Work. 

Loyalty to Christ.— Acts IL, 32 ; III., 15 ; IV., 20 ; V., 32 ; 
X., 39. Compassion to man. — John III., 16; Eph. II., 12; 
IV., 17-19; Acts XVIII., 5 ; II. Cor. V., 14. The glory of 
God.— II. Cor. IV., 6, 15; Eph. Ill, 19-21 ; Phil. II, 11. 

The foregoing outlines will prove beneficial in the pro- 
portion that they assist in careful and comprehensive study, 
or furnish suggestions for independent study. Occasions 
will come to every one interested in missions when he will 
desire to consider particular subjects in the broadest light 
that the Scriptures afford. 



CHAPTER XIV. 



ESCHATOLOGY, THE DOCTRINE OF THE LAST 
THINGS. 

Death — Immortality — The Intermediate State — The Last Days— 

The Resurrection — Heaven — State of the Impenitent. 

Under the head of last things are embraced death, im- 
mortality, the intermediate state, the last days, including the 
idea of a millennium, the second advent, the resurrection, 
the judgment, and the life everlasting. 

DEATH. 

Under the idea of death there are three conceptions — 
natural death, temporal spiritual death, and eternal spiritual 
death. Death as a natural event does not, in this connec- 
tion, concern us. As associated in some way, however, 
with man's spiritual history, we are bound to give it atten- 
tion. Some think that the physical death in the animal 
world for ages before man appeared was a proleptic fea- 
ture of the disordered world as the dwelling place for sinful 
man. Some think that man himself would have been saved 
from decline and death, by being privileged to eat of the 
fruit of the tree of life, if he had not sinned. These are 
speculations. Certain it is that in a dark and mysterious 
way death is associated with sin. Sin is called the "sting 
of death." God said to Adam regarding the fruit of the 
tree of knowledge of good and evil, "In the day thou eatest 
thereof thou shalt surely die." (Gen. II., 17.) If spiritual 
death was meant, there was just as truly indicated a con- 



193 



194 



Doctrinal Theology 



nection with natural death. In the fifth chapter of Romans, 
the association of sin and death is strongly set forth. Nat- 
ural death stripped of this association loses much of its ter- 
ror. 

Spiritual death means spiritual collapse and disorder — 
what has already been referred to as depravity. Insensi- 
bility to spiritual things and moral weakness may well be 
spoken of as death. Yet grace has prevented an utter de- 
cline and has saved man from utter hopelessness. But if 
grace is scorned and Christ is rejected, nothing remains 
but eternal despair. Spiritual death becomes eternal death. 

The following diagram will enable us to concentrate our 
attention successively on the various subjects claiming our 
consideration : 



THE LAST THINGS 

Let a d represent the line of death and the lines cross- 
ing ot, the successive generations. The premillennial theory 
would require a different diagram. 





O 

c 

3 
■3 



TERMEDIATE STATE 



Eschatology 



195 



IM MORTALITY. 

Naturally, the next subject to be considered is immortal- 
ity. The question of Job, "If a man die, shall he live 
again?" is answered affirmatively, in a direct or implied way, 
throughout the entire Bible. Belief in immortality has been 
general among men of all ranks and ways of life. The excep- 
tions are not simply exceptions ; they are anomalies. The ar- 
gument for immortality is not from the idea of the soul as 
indestructible, but from what man is as a person. He has a 
true self-consciousness, is endowed with reason, has longings 
toward the infinite and has the power of free will. To see 
the boundary of death, is evidence that he will surmount it. 
Reflection confirms the spontaneous belief that he will live 
on in another sphere of existence. 

THE INTERMEDIATE STATE. 

The language of Christ to the penitent malefactor is used 
to prove a conscious state immediately following death: 
"Verily I say unto thee, to-day shalt thou be with me in 
Paradise." (Luke XXIIL, 43.) Christ said, "Have ye not 
read that which was spoken unto you by God, saying, I am 
the God of Abraham and the God of Isaac and the God of 
Jacob? God is not the God of the dead but of the living." 
(Matt. XXII., 31, 32.) Paul's language shows that at the 
same time while he might be serving his brethren, it was 
possible for him to be with Christ. "But I am in a strait 
betwixt the two having the desire to depart and be with 
Christ ; for it is very far better ; yet to abide in the flesh is 
more needful for your sake." (Phil. I., 23, 24.) There are two 
special passages of scripture that indicate that the whole 
race of mankind were ordained to come up unbroken to the 
greatest events of their course. Paul speaking of the heroes 



196 



Doctrinal Theology 



of faith before the coming of Christ, said, "God having pro- 
vided some better thing concerning us, that apart from us they 
should not be made perfect." (Heb. XL, 40.) The saints of 
old, though long dead, were not to outrun those who later 
were living. Paul, speaking of the second coming of Christ, 
said, "We that are alive, that are left unto the coming of the 
Lord, shall in no wise precede them that are fallen asleep." 
(I. Thess. IV., 15.) Thus the experiences and fortunes of 
all were to be held together. The people of God, both the 
living and the dead, move forward together to common 
goals. Christ's preaching to the spirits in prison, whatever 
else it means, shows that the dead as well as the living were 
subjects of his ministry. The righteous dead are said to be 
in Paradise, in Abraham's bosom, with Christ. The idea of 
state, a time conception, is more prominent than that of place, 
a space conception, though the latter is also to be recognized. 
Insisting on the idea of state rather than that of place, we 
may speak of a dividing line between the righteous dead and 
the unrighteous dead. This was the belief of the Greeks as 
indicated in the book of Josephus on "Hades." There is a 
time of waiting, both among the living and the dead, for a 
final outcome. The righteous and the unrighteous dead may 
alike be becoming riper for the destiny that awaits them. 
They have alike entered upon their partial retribution. So 
great are the joys of the righteous and so secure their state, 
that from our distance, we speak of their being in heaven 
their eternal abode. Vestibule and temple are one to us. 
Yet when occasion requires we are obliged to make a dis- 
tinction. That occasion comes when we are called to con- 
sider a final general judgment, after which full and perma- 
nent retribution is entered upon. Many follies and abuses 
have arisen in connection with the doctrine of an interme- 



Eschatology 



197 



diate state, but these do not justify a neglect of the doc- 
trine. 

THE LAST DAYS. 

Christ speaking to the disciples, said, "It is not for you to 
know times or seasons, which the Father hath set within 
his own authority." (Acts L, 7.) But after he had ascended 
to the Father, the veil concealing the future, which had al- 
ready been measurably lifted, was now largely thrust aside, 
as is indicated by the opening words of the book of Revela- 
tion: "The Revelation of Jesus Christ, which God gave 
him, to shew unto his servants, even the things which must 
shortly come to pass ; and he sent and signified it by his 
angel unto his servant John." (Rev. L, 1.) Then it is said: 
"Blessed is he that readeth, and they that hear the words 
of the prophecy, and keep the things that are written 
therein." (Rev. I., 3.) No one who has not given special 
attention to the prophecies contained in the Bible relating to 
things after the ascension of Christ, can on giving suitable 
attention to the subject, be otherwise than overwhelmed 
with astonishment. And why are these prophecies given 
if not to be studied, and why studied, if not to be in some 
appreciable measure understood ? The purpose of prophecy 
is twofold — to serve as evidence after predictions have been 
fulfilled, and to throw a gleam of light into the future such 
as shall direct or sustain the people of God. One or the 
other of these purposes, if not both, must in all cases have 
been intended. 

Our age turns with eager, if not anxious, longing to- 
ward the unexplored future. A feeling of suspense as to 
the issue of present conflicts is one of the causes. The 
more important cause, however, is the clearer consciousness 



198 



Doctrinal Theology 



sought by the age in reference to everything with which the 
mind has to do. It is felt that nothing can be most effi- 
ciently done, or in a way worthy of man, that is not well ap- 
preciated in its character and bearings. Guizot, a philosoph- 
ical writer of the nineteenth century, expresses this senti- 
ment in the following language: "Wherever the event has 
been greater than the design, wherever there is an appear- 
ance of ignorance of the first principles and ultimate re- 
sults of an action there has always remained a degree of 
incompleteness, inconsistency, and narrowness of view, 
which has placed the victors in a state of rational or philo- 
sophical inferiority, and the influence of which has some- 
times been apparent in the course of events." The prob- 
lems of the present, therefore, lead us to explore the pos- 
sibilities of the future. 

Maturing the Ideas Involved. 

The center-point for investigation is found in the idea of 
a millennium as represented in the first part of the twentieth 
chapter of Revelation. Heathen nations have looked to the 
past for their golden age. The world to-day, inside and out- 
side the church, under the influence of Jewish and Chris- 
tian conceptions, looks to the future for the highest reali- 
zation of prosperity and happiness. Passing by the phases 
which the subject has assumed in the various periods of the 
past, the following will illustrate the forms naturally as- 
sumed in the minds of individuals of our times. The heart 
is full of hope. A consciousness of strength gives cast to 
the mind. Confidence in the purpose and co-operation of 
others, and in a living and co-working God, gives assurance 
of real and rapid success. Views of life are rose-hued. 
The glowing and confident spirit of youth enlists friends, 
surmounts obstacles, and achieves triumphs. It is confi- 



Eschatology 



199 



dently believed that within the present condition of things, 
by the multiplying and intensifying of present influences and 
agencies, a definite happy period may be reached when 
good will will attain a final triumph. The laborers of the 
past are blamed for want of suitable activity. Better times 
are sure to come, and the triumph will not be long delayed. 
But obstacles now hedge the way, associates prove un- 
faithful, the results previously reached and thought secure 
fall away. The lament over meager and tardy successes is 
followed by an uncontrollable longing for some new factor 
which shall give immediate success. Here prophecy, which 
may have been more or less in mind in the stage just de- 
scribed, is seized upon, and the idea that the return of Christ 
must furnish the means for the immediate conversion of 
the world or the dispelling of evil is eagerly, almost con- 
vulsively embraced. This is the recourse and consolation 
of despair. Much of this spirit is breathed in hymns and 
sermons in our times. Some dwell in this state of mind 
long enough to work out, with great show of acquaintance 
with prophecy and history, a complete theory. But most 
minds are held at this point but for a short time — long 
enough, however, to discern the strength and weakness of 
the premillennial theory. Christ, who said that it was ex- 
pedient that he go away, would not now find it expedient 
that he return, should the object of that return be the car- 
rying out of the purpose of grace. Besides, the theory does 
not fall in with the burden of prophecy, or with what ap- 
proves itself as the actual and appointed course of human 
history. What course, then, remains? Evidently nothing 
else than a reconstruction and completion of the theory first 
indicated — the postmillennial. The church must go for- 
ward largely on present lines, attaining and possessing its 



200 



Doctrinal Theology 



millennium till the day when Christ shall appear to complete 
the course of earthly things. 

But if evil is not speedily and entirely to be put away, 
where is the sufficient motive for enthusiasm and labor ? But 
shall we adopt an unwarranted view for the capacity of mo- 
mentary enthusiasm there may be in it? While true views 
may not dispose to spasmodic exertion, they may be found 
to afford the most vital and enduring foundation for the life 
and labor of man. The momentary discouragement that 
men experience in their efforts may be due to their looking 
too exclusively to the future of things in this world, and not 
enough to the rescuing of individual souls. Is there not an 
inspiration prompting to almost superhuman endeavor in 
the struggle to rescue passengers or crew from a sinking 
ship? There would be inspiration, therefore, in saving in- 
dividual souls, even though the future of the world itself 
should lie wholly toward perdition. But doubtless the greater 
amount of the discouragement of men is due to their not 
being able to see a millennium for God's people even while 
evil may continue to exist and manifest itself. Even the 
premillennial view admits that evil will continue to exist in 
concealment and disguise, even in the time of highest tri- 
umph. 

Parallel Development. 

In the earlier editions of the "Church History" of Dr. 
Kurtz, the following striking language appears : "According 
to prophecy and historical necessity, the kingdom of dark- 
ness will develop itself parallel with the kingdom of God 
more decidedly and vigorously as it approaches its end, and 
thus become ripe for judgment." We may expect, there- 
fore, instead of unbelief misbelief, instead of non-religion 
irreligion, instead of indifference to Christianity, positive 



Eschatology 



201 



anti-Christianity. But on the other hand, we expect the 
side of good to become purer, more exalted, more thorough 
and pervasive. This is indeed the nature of all progress — 
an endless differentiation, a separation of unlikes, a putting 
of like to like. The investigation of nature requires, as we 
proceed, constant sub-divisions into branches. The two 
branches of good and evil, or more properly the two trunks, 
must become more distinct and manifest in character as 
the years pass, and in their separate history must develop 
in their countless branches and must exhibit their appropri- 
ate fruits. The fact here indicated may be better under- 
stood by noticing the way in which God has formed a peo- 
ple for himself. In the beginning, notwithstanding the 
moral differences existing, God strove with all of the de- 
scendants of Adam, and then again with all of the de- 
scendants of Noah. With Abraham a part of the human 
family was selected for special training. When Christ 
came, spiritual Israel was separated from the general body 
of the descendants of Abraham, and an actual Israel was 
found among the Gentiles. In time, a large part of the world 
became professing Christians ; and it is sometimes remarked 
though an overstatement, that from the time of Julian for 
a thousand years there did not appear a literary opponent of 
Christianity. In the time of the Reformation the dividing 
line between the true and the false was drawn with start- 
ling boldness. But not till within the last two centuries has 
the demand for a spiritual test for church membership be- 
come a practical and determining factor. 

It is deserving of remark that in the apostolic and post- 
apostolic age, extending down to the close of the second 
century, an extraordinary element, in the form of apostolic 
influence and tradition, and special institutions and offices, 



202 



Doctrinal Theology 



supplemented the moral and spiritual power that was to be- 
come permanent in the church. Christianity a perfect sys- 
tem, and human apprehension an imperfect but progressive 
element are quite different things. In order that the latter 
might not totally prevent or wholly lose the former, this 
supplemental aid was, at the critical beginning, vouchsafed. 
In the primitive church, therefore, in consequence of di- 
verse conditions and contending agencies, unusual manifes- 
tations of both good and evil would naturally be expected. 
In consequence, in making comparisons between our times 
and earlier times, it would be necessary to examine the 
earliest period of the church with suitable discriminations, 
or to take a period somewhat later when the apprehension 
and character exhibited were more properly man's own 
under the ordinary character and influence of Christianity. 
Considered thus, Christian character and activity, though 
not without halts and periods of retrogression, present a 
general and evident improvement down to our day. Appre* 
hension of Christianity and compliance with its recognized 
demands have never before stood at the high mark at which 
they stand to-day. It is not necessary to notice the causes 
leading many persons to compare unfavorably the present 
with the past. 

While the side of the good has been making this advance- 
ment, and largely because of this, the side of evil has been 
advancing in its own consciousness and manifestation. Brad- 
laughism, Ingersollism, the varied forms of agnosticism and 
free thought, the various phases and developments of the 
evils represented by the "world, the flesh and the devil," 
avow and flaunt their antagonism to Christianity. The men- 
ace to the church is not greater than the menace to all 
social order. Prophecy says, "Many shall purify them- 



Eschatology 



203 



selves and make themselves white and be refined; but the 
wicked shall do wickedly ; and none of the wicked shall 
understand; but they that are wise shall understand." (Dan. 
XII., 10.) Thus are the two sides drawn out, the one over 
against the other. 

Relations of the Two Kingdoms. 

What will be the future of these two kingdoms? That 
each will go on developing in its own way may be taken for 
granted. Many think that they have warrant from prophecy 
and history for concluding that a much larger portion of 
mankind in countries nominally Christian may be won trul} 
to Christianity; that the argument for Christianity will be- 
come clearer and stronger ; that Christian influence will be- 
come dominant; that a fund of moral motive will be accu- 
mulated, such as will meet at least the baneful influence 
that worldly society has hitherto exerted. Dr. Hovey, in 
his treatise on "Biblical Eschatology," in giving a descrip- 
tion of the possible triumph of righteousness, uses this lan- 
guage : "During a long period called a thousand years, gen- 
erations of faithful men will live and wield a controlling 
influence on the earth. With them and through them Christ 
will reign. All persecution of the saints will be intermitted. 
Those who fear the Lord will have under their control the 
dominant forces of society." Another writer says, "While 
sin is still to exist in individuals, it is no longer to be a 
power forming a fellowship, and thus making a kingdom, of 
sin and Satan." This is certainly a high ideal and as such 
is to be cherished. The triumph will certainly be in this 
direction and of this character. The doubtful elements ar& 
as to the degree of triumph and the relative permanence of 
results. It cannot be supposed that the conditions of human 
life will be totally altered. Moral probation, with all that 



204 



Doctrinal Theology 



that implies, will continue the same. Augustine in his "City 
of God." says that the "thousand years" may be an "equiva- 
lent for the whole duration of this world [after Christ]." 
We may indeed believe that if our times are not included 
in the prophesied millennium, they at least include the prin- 
ciple and foretaste of that happy epoch. We have thus 
something definite and long-enduring to call out our effort. 
It would seem that a period of four thousand or more years 
as a preparatory stage would be followed by a sway of Christ 
of no short duration. The church is, therefore, to plan and 
work for the ages to come. The past and present are but 
beginnings. It is certainly no mean ideal that, notwithstand- 
ing many individuals will continue to count themselves "un- 
worthy of eternal life," the chance of embracing and know- 
ing the heritage in Christ should be carried, with all pos- 
sible argument and inducement, to every individual of the 
race. The possibilities in commending the gospel and the 
susceptibility to impression from the same have surely not 
been fully tested. The conversion of the Jews as a people, 
perhaps their restoration to the Holy Land, and the more 
general conversion of the Gentiles are predicted. Who cai\ 
tell how greatly and how rapidly the right will advance 
when the predicted dispelling of "delusion" shall be more 
largely fulfilled. In the process of integrating, the bringing 
of every good element into structural harmony with other 
elements, the bringing of Christians into a broader fellow- 
ship and a more effective co-operation, — in this line will be 
found the larger surprises of the future. 

Yet delays and reverses are not excluded. Speaking with 
reference to social advancement, Guizot, in his "History of 
Civilization," says: "Providence on all occasions, in order to 
accomplish its designs, is prodigal of courage, virtue, sacri- 



Eschatology 



205 



fices — finally of man; and it is only after vast numbers of 
unknown attempts, apparently lost, after a host of noble 
hearts have fallen into despair, convinced that their cause 
was lost, that it triumphs." With individuals the case is 
even worse. We are well acquainted with the tendency 
of depraved human nature to persist in its character. Men 
will tread upon every good and sacred influence in wending 
their way to perdition. Serious piety, the heirloom of a 
godly ancestry, becomes expanded into thin air under the 
fever of social life, or is sapped by the absorbing demands 
of the hour. A man's belief becomes, as time passes, more 
and more of his own making. But before we settle down in 
our conclusions as to perils and costs in their relations to 
results attained, should we not inquire as to the value of 
moral and spiritual results? Do they not at once mount 
to the infinite? 

The fact that ages may be occupied in this way is not 
inconsistent with the idea that as individuals we are to 
watch for and expect the return of Christ. Godet says, 
"The death of each believer is to him what the return of 
Jesus will be to the church as existing in the world at the 
last day." Christ also continually comes in the great events 
that affect his kingdom. To look for the return of Christ 
in some mistaken way may not be as pernicious as to neg- 
lect the subject altogether. 

Security and Permanence. 

As a guarantee for the perpetuity, purity, and triumphs 
of the church we have the offices of God's grace, especially 
through the Holy Spirit, upon the hearts of believers. Con- 
stitutions, creeds, forms of worship, and discipline, as meth- 
ods of co-operation, and as a security against local or hasty 
change or disturbance have an important place; but in 



206 



Doctrinal Theology 



themselves they have no lasting conserving power. The 
human heart as unreliable as it is credited with being, is, 
under grace, the most permanent foundation that this world 
affords. A present, conscious, unconstrained faith will hold 
the heart to its pole star. Christianity is getting to be more 
and more a spiritual power exerted upon individual souls, 
and then from individual souls upon the world. We may 
tremble at the dissolving of supposed external securities, 
and the breaking up of old forms of thought, but such 
changes are inevitable, and the hope is more than commen- 
surate with the peril. 

Evil Counts Itself Out. 

How does it come, if evil is not soon and totally to be 
obliterated, that we have the bright pictures that the Bible 
affords of the future of Christ's kingdom? Probably because 
prophecy prevailingly follows the line of God's people, who, 
according to the view here taken, become more distinct and 
spiritual as the ages pass. God governs everything with re- 
spect to his purpose of grace, and the whole future becomes 
radiant as we direct our eyes to the permanent outcome of 
human history. In a very important sense, those who will 
not heed God's law or make profit by his offered mercy 
count themselves out as being possessed of moral value, or 
entitled to be taken into account in a survey of God's do- 
main. Amiability some may have through inherited traits 
or by surroundings, but this heightens accountability rather 
than atones for the absence of all fixed moral purpose. The 
Scriptures imply that those who have not made profit of the 
grace that is loaned them shall be deprived of the capital 
that they have neglected. In the same way that sin cuts 
off from regard in connection with the moral history of this 
world may the nature of sin preclude the carrying of the 



Eschatology 



207 



shadow of evil into the eternal future. The penumbra ot 
this apostate world will not project itself into the future of 
God's kingdom. Bishop Butler, comparing loss in the moral 
world with loss in the natural world, says : "Of the numer- 
ous seeds of vegetables and bodies of animals which are 
adapted and put in the way to improve to such a point 
or state of natural maturity and perfection, we do not see, 
perhaps, that one in a million actually does. * * * The 
appearance of such an amazing waste in nature with respect 
to these seeds and bodies, by foreign causes, is to us as un- 
accountable as what is much more terrible, the present and 
future ruin of so many moral agents by themselves." It is 
strange that many who have so much to say about the "sur- 
vival of the fittest" should seem to think that moral agents 
should develop and worthily survive without regard to in- 
herent or intrinsic conditions, such as suitable aim and 
steadfastness of purpose. Let the fact of waste, worse than 
waste, in the moral world appall those who make a mock 
of sin and despise grace. 

A First Resurrection. 

Premillennialists have much to say of a first and second 
resurrection. It is to be noted that in the twentieth chapter 
of Revelation, the only place where a "first resurrection" is 
referred to, the comparison or contrast is between a "first 
resurrection" and a "second death." There is no designating 
of a "first death" or a "second resurrection," though these 
might be compared, both being literal and universal. In the 
case of the "first resurrection" and the "second death," both 
are spiritual and both restricted, those having part in the 
one having no part in the other. 



208 



Doctrinal Theology 



The End of the World. 

We now approach the end. It is predicted that there 
shall be a "falling away" (II. Thess. II., 3). It is said that 
Satan "must be loosed for a little time" (Rev. XX., 3) ; 
that he "shall come forth to deceive the nations" (Rev. 
XX., 8). That which restrains the appearance of antichrist, 
the restraining power generally being understood to be 
civil government or some restraining social force, is to be 
"taken out of the way" (II. Thess. II., 7). The assault on 
social ties and institutions predicted in such strong colors, 
as in open manifestation, as the end approaches will ap- 
pear in premonitory forms long anterior to the end. The 
falling away will be gradual, just as the building up of 
Christ's kingdom is gradual. At last the children of Satan 
will stir themselves up against the saints. Then shall they 
be destroyed by fire from God. The Lord shall drive away 
wickedness with the breath of his mouth and with the 
"brightness of his coming." Then will follow the resur- 
rection, the judgment, and the new heavens and the new 
earth. 



Advancement in Civilisation. 

We may notice briefly the probable state of civilization 
that will accompany the spiritual side of human history be- 
fore described. "Many shall run to and fro, and knowledge 
shall be increased" (Daniel XII., 4). No one will be incred- 
ulous as to the multiplication of intelligence and the means 
of communication. Invention has almost come up to the 
ideal of Bacon — when men desire a result they may, through 
knowledge of nature, almost surely command it. In ob- 
taining the fruits of the earth rapid advances are being 
made. Scientific gardening has been made to pay a net 
profit of from two hundred to fifteen hundred dollars per 




Eschatology 



209 



acre. Improvements in machinery are lessening the labor 
required in production, and lessening the expense of prod- 
ucts. With a right distribution of benefits there surely 
would be a larger margin of leisure and an increase of com- 
fort, so that intellectual, social, and moral ends may re- 
ceive larger attention. These results, however, will prob- 
ably not be reached in all their extent unless at the price 
of social convulsions. The material or secular progress of 
mankind, however, is beset with less obstinate limitations 
than is the moral advancement of mankind. At the same 
time we are to recognize that in no small degree secular 
progress rests upon moral progress. Moral progress is like- 
wise affected by material and social progress. 

Social Progress. 

Many have supposed that the moral and social history of 
mankind presents an endless circle. Robertson, in his "His- 
tory of Charles the Fifth," following a remark of Hume, 
says: ''There is an ultimate point of depression, as well as 
of exaltation, from which human affairs naturally return 
in a contrary progress, and beyond which they never pass 
either in their advancement or decline. * * * Slight 
inconveniences may be long overlooked or endured; but 
when abuses grow to a certain pitch, society must go to 
ruin or must attempt to reform them." This remark does 
not hint at what the limiting causes in the direction of ad- 
vancement are. We may admit that there are barriers to 
progress without, however, admitting that they are irre- 
movable or not subject to modification. Long periods, many 
reverses, much effort on the part of individuals, and wise 
endeavors in bringing up collateral elements, may lie be- 
tween any particular time and great and permanent gains. 
These slow and costly steps may blind the eyes of many to 



210 



Doctrinal Theology 



the truth that sustained moral progress is a possibility and 
also a certainty. In the natural elements of our life there 
are many things that are constantly recurring. They are 
like the wheels of a wagon. If we look at the wheels only, 
there seems to be an endless return. In the field of moral 
effort there are repeated rounds to be made that may de- 
ceive us, but notwithstanding these rounds, rather by means 
of them, the moral chariot moves forward. The following 
extract from an oration of Charles Sumner is an eloquent 
testimony to the possibility of great transformations : "Na- 
ture herself testifies to change. Sirius, largest and brightest 
of all fixed stars, was noted by Ptolemy as fiery red, and by 
Seneca as redder than Mars, but since then it has changed 
to white. To the morose remark * * * that man is a 
fighting animal and that war is natural, I reply — natural for 
savages rejoicing in the tattoo, natural for barbarians re- 
joicing in violence, but not natural for man in a true 
civilization, which, I insist, is the natural state to which he 
tends by a sure progress." The illustration might be ap- 
plied not only to peace, but to all the proper victories of 
peace. 

The evil will continue to exist alongside the good. Yet 
we may hope that as these opposing principles manifest 
themselves more fully, and as the moral contest becomes 
more intense, the scepter of sway will, in such matters as 
belong to society in general, pass more and more to the side 
of right. Arbitration, temperance, the social, industrial, 
and political rights of men will reach triumphs great and 
enduring. Those who hold to the theory that there is a 
continuous return to former states should see in their own 
theory a declaration against the destruction of society. But 
for truth's sake, for our heart's sake, and for our work's 



Eschatology 



211 



sake, it is important that we embrace a larger hope for 
man in his capacity as a citizen of this world. Some cannot 
discern the reality and value of moral triumphs unless all 
opposition is done away and all occasion for watchfulness 
and struggle is past. We should, however, rise to an appre- 
ciation of the transcendent value of all moral improvement 
among mankind. Such improvement is to be valued for the 
temporal blessings that it brings, and also as a condition for 
the spiritual good of the individual and for making eternity 
more populous with joy and praise. 

THE RESURRECTION. 

The doctrine of the resurrection depends almost alto- 
gether on evidence from the Scriptures. Yet, independent 
of the Scriptures, in cases and connections not a few, the 
belief in immortality and belief in the resurrection of the 
body have been closely associated. The claim has been made 
that man is all immortal, and that the soul and body which 
are associated here will, following the intermediate state, 
when full retribution is entered on, be associated forever. 
The ancient Egyptians believed in a resurrection, and per- 
haps in consequence of this gave such special attention to 
embalming the bodies of the dead. 

The resurrection of Christ is the fundamental proof of a 
resurrection. The Old Testament contains foregleams of 
the doctrine. "Thy dead shall live ; my dead bodies shall 
arise. Awake and sing, ye that dwell in the dust; for thy 
dew is as the dew of herbs, and the earth shall cast forth the 
dead." (Isa. XXVI., 19.) "And many of them that sleep 
in the dust of the earth shall awake, some to everlasting life, 
and some to shame and everlasting contempt." (Dan. XII., 
2.) Christ and the various New Testament writers ex- 
pressly affirm the resurrection. Christ said, "Marvel not at 



212 Doctrinal Theology 

this : for the hour cometh in which all that are in the tombs 
shall hear his voice, and shall come forth." (John V., 28, 
29.) Paul wrote, "Having hope toward God, which these 
also themselves look for, that there shall be a resurrection 
both of the just and the unjust." (Acts XXIV., 15.) It is 
not denied that there are serious difficulties concerning the 
doctrine" of the resurrection but in regard to them all the 
language of Christ to the questioning Jews would apply, 
"Ye do err, not knowing the Scriptures, nor the power 
of God." (Matt. XXII., 29.) The Scriptures assure the 
fact, and the power of God is sufficient ground for dismiss- 
ing all difficulties that lie in the way. The general resurrec- 
tion will take place at Christ's second coming in connection 
with the completion of the present course of human history. 

In one sense the resurrection body will be the same body 
that is laid in the grave, and in another sense it will not be 
the same body. It will not be the natural body, but will be 
a material though spiritualized body. We know too little 
about the nature of matter and the relations of soul and 
body to be dogmatic as to the nature of the resurrection. A 
somewhat popular theory that the resurrection takes place 
at death or has its fulfillment in some past event, would 
seem to be forestalled by the statement of Paul concerning 
Hymenasus and Philetus, "men who concerning the 
truth have erred, saying that the resurrection is passed 
already." (II. Tim. II., 17, 18.) The doctrine of the resur- 
rection has an important place in a system of doctrine, and 
has most important practical bearings. 

THE JUDGMENT. 

In all ages the thought of a future judgment has been in 
the minds of men. It has been a powerful factor in shaping 
human life. Paul speaks of God's command that all men 



Eschatology 



213 



should repent and adds, "Inasmuch as he hath appointed a 
day in which he will judge the world in righteousness." 
(Acts XVII., 31.) In the book of Hebrews we have the lan- 
guage, "And inasmuch as it is appointed unto men once to 
die, and after this cometh judgment." (Heb. IX., 27.) The 
Revelator declares, "And I saw the dead, the great and the 
small, standing before the throne ; and books were opened : 
and another book was opened which is the book of life, and 
the dead were judged out of the things which were written 
in the books, according to their works." (Rev. XX., 12.) It 
is impossible that a mixed state of good and evil should con- 
tinue forever. In this life we see a tendency toward exact 
justice, but not exact or full justice. Retribution, definite, full 
and abiding will at sometime be meted out. 

HEAVEN. 

We may let the Bible itself portray the happiness and 
glory that God has provided in the life of full fruition. No 
word represents more strongly the reward of the righteous 
than the word "life." Paul speaks of Christ "who abolished 
death and brought life and immortality to light through the 
gospel." (II. Tim. I., 10.) Peter answered Christ wisely 
when he said, "To whom shall we go ? thou hast the words 
of eternal life." (John VI., 68.) Jesus said, "I came that 
they may have life, and may have it abundantly." (John X., 
10.) The life begins in this world, but it continues on un- 
broken. It is more than mere existence. It is existence 
worth while. It means a rich, full, and joyous conscious- 
ness of all the sweets and enchantments of existence. It is 
power, unceasing action and rest combined. The recognition 
of God as its source, and of his favor as constantly resting 
upon it makes it blessedness. 



214 



Doctrinal Theology 



In heaven we shall know God as we are unable to know 
him here. He is the source of all the glory that we behold 
here. What must it be to know him there? "Out of Zion, 
the perfection of beauty, God hath shined forth." (Ps. L., 
2.) If in our present state, the thought of meeting our 
Pilot face to face, the thought of looking upon our Re- 
deemer, the thought of meeting loved ones taken from us 
here, inspires such hope and comfort, what must the realiza- 
tion be in the state beyond ? Association makes heaven. 

We speak of the mansions of rest ; the palms of victory ; 
the stars in our crowns ; the reward for every good deed ; 
the more than making up of all of our losses and the right- 
ing of all injustice, but for the full meaning of all these 
things, we must wait until the events themselves shall re- 
veal them. 

STATE OF THE IMPENITENT. 

It would be a great pleasure, as well as honor to man, if 
under the credal designation, "the life everlasting," we 
could think only of faithfulness under probation, a prepara- 
tion carried to completion, the reward of good deeds, and 
salvation for all the world. It is not God's fault that we are 
not permitted to do this, though man's perverse course and 
libelous thought would make it so appear. God could not 
make man and not make him free. In that case he would be 
something else and not man. Once created, God could not 
deal with him as at the same time free and not free. 

A glance at the things before named as constituting 
heaven and its joys makes it plain that for a soul not suit- 
ably prepared therefor heaven would be no heaven. Some- 
one says that hell consists in the separation of the soul from 
all that it has learned to love. In the world we notice crav- 
ings ever increasing, and the possibility of gratification ever 



Eschatology 



215 



decreasing. Men fail to put themselves in harmony with 
the requirements of their spiritual nature and the constitu- 
tion of the spiritual universe. 

The Bible speaks of the punishment of the wicked as vis- 
ited by God. "Depart from me ye cursed into the eternal fire 
which is prepared for the devil and his angels. * * * 
And these shall go away into eternal punishment: but the 
righteous into eternal life." (Matt. XXV., 41-46.) "But for 
the fearful, and unbelieving, and abominable, and murder- 
ers, and fornicators, and sorcerers, and idolaters, and all 
liars, their part shall be in the lake that burneth with fire 
and brimstone, which is the second death." (Rev. XXL, 8.) 
It matters not that we may regard the language used as fig- 
urative, just so its force is not frittered away. 

Bishop Butler makes a distinction between punishment 
by immediate visitation and punishment by natural conse- 
quence. The latter might carry a meaning as light as that 
of merely failing to attain. Men are now speaking of free- 
dom and personality as conditions to be attained. Indeed, 
many so-called men seem to possess these qualities only to 
the smallest extent. The Bible surely speaks of immortality 
as a thing to be attained. Paul speaks of men "laying up in 
store for themselves a good foundation against the time to 
come that they may lay hold on the life which is life in- 
deed." (I. Tim. VI., 19.) In our times, there is an increas- 
ing number of persons who hold to the doctrine of condi- 
tional immortality, as it is called, the doctrine that there are 
those who do not reach the stage of spiritual consequence 
and drop out of being. The general belief, however, is that 
there is guilt in not reaching the stage named and that for 
this there will be punishment. Sometimes the fate of the 
wicked is spoken of as a spiritual collapse. From not doing, 



216 



Doctrinal Theology 



they lose the moral power to do or to fill the place intended 
for them. 

The Bible does not fail to present the side of natural con- 
sequence. "Therefore shall they eat of the fruit of their 
own way, and be filled with their 1 own devices." (Prov. L, 
31.) "Be not deceived ; God is not mocked : for whatsoever 
a man soweth, that shall he also reap." (Gal. VI., 7.) If we 
should so choose, we could make the words, "where their 
worm dieth not" apply to natural consequence, and the 
words, "the fire is not quenched," apply to direct visitation. 
Some persons make bold to say that they are not afraid of 
the fire, but carrying out the figure, what about the worm, 
their worm, the enemies that they have been nourishing for 
their own destruction? 

Perhaps the most terrific arraignment of false confidence 
comes from the application of the principle of evolution, 
Men talk of the survival of the fittest, yet many of those 
who accept this principle in the natural world, believe that 
anything may survive in the spiritual world. Whatever the 
doctrine that we may hold as to the natural world, we may 
be sure that only the spiritually fit and efficient will have a 
survival that is to be coveted. It is said that Christianity is 
a religion of the survival of the unfittest. True, but it makes 
the unfit truly fit by the highest and surest remedies, reme- 
dies that do not set at naught the moral principles of the 
universe. 

Perhaps we make a great mistake when we make a wide 
contrast between direct punishment from God and the pen- 
alties which evil doers bring down on themselves. These 
two things may be the two different sides of the same thing, 
the one view being appropriate at one time and the other at 
another time. Our shallow presumption should not cause us 



Eschatology 



217 



to leave out the inward connection between wrong doing and 
penalty, and our mole-eyed naturalism should not cause us 
to fail to see the everlasting God as back of and in and 
above the system of nature, vindicating the principles of 
righteousness in the spiritual universe. Revelation and faith 
have failed of their proper function if they do not write the 
name of God everywhere. 

By the good and bad alike character is formed in this 
world for eternity. Satan has never ceased to say, "Evil 
be thou my good." The unrighteous, as much as they may 
hate the consequences of their evil course, love their sin. 
The righteous, the redeemed, by a will and nature con- 
formed to the will and nature of God are forever con- 
strained toward righteousness and are forever provided for 
by the love and resources of God. A right view of conduct 
and destiny must give equal importance to love and holiness 
in God, and a corresponding importance to love and holi- 
ness in man, in his character and relations. 

Thus we have sought to trace the great realities of the 
Christian faith. We have sought to know something of the 
eternal God, the glory of creation, the nature of man, the 
blot and havoc of sin, the great redemption, the realizing of 
salvation in the individual and the race, and to peer within 
the gates of the future. As if in a vast procession we have 
noticed the work of the mediatorial Trinity. Amidst the 
struggle and warfare of the present we look forward to 
final victory. We recall the words, spoken of the eternal 
God, "And when all things have been subjected unto him, 
then shall the Son also be subjected to him that did subject 
all thingsf unto him, that God may be all in all." (I. Cor. 
XV., 28.) In this remarkable declaration time is seen to 
end and the gates of eternity, to open and close. 



218 



Doctrinal Theology 



BIBLICAL REFERENCES ARRANGED ACCORD- 
ING TO DOCTRINES 

The captions with lists of references here given are in- 
corporated, by permission of Thomas Nelson and Sons, 
from the "Topical Helps" of their American Standard Ver- 
sion" of the Bible. They are so arranged as to correspond 
to the various chapters, after the first two, of this volume. 
While those who selected the references under the various 
titles had no thought of a definite doctrinal use, it is hoped 
that as here arranged they will serve a doctrinal purpose. 
If we turn away from the Bible and the natural interpre- 
tation of the Bible, we cut loose from the great body of 
Christian believers, and furnish occasion for all sorts of mys- 
ticism and sectarianism. This does not mean that a narrow, 
literal interpretation is to be adopted, but that the Bible is 
to be interpreted in sympathy with its purpose, and with no 
surrender of its advantage as affording a fund of light, 
and motive, and comfort for every condition of life and 
every stage in the progress of man. 



THE SCRIPTURES 

Blessedness of obeying. 

Luke 11:28. 
Cannot be broken. 

John 10 : 35. 
Christ interpreted, 

Luke 24 : 27. 
Examining of, commended 

Deut. 17 : 19. Acts 17 : 11. 
Expounded by Christ. 

Mat. 4:4; 26 : 54. Luke 4 : 
19-21. 
Expounded by Peter. 

Acts 2 :16-36 ; 3 :17-24. 
Expounded by Stephen. 

Acts 7:51-53. 
Expounded by Philip. 

Acts 8:25-35. 
Fulfilled by Christ. 

Mat. 5:17. John 19:24. 



Given by inspiration. 

Acts 1:16 II. Tim. 3:16. 
Given through the prophets. 

Luke 16:31. Rom. 3:2. 
Given in the last days through 

Christ. 

Heb. 1 :2. 
Hearers and not doers of, delude 

themselves. 

Jas. 1:22. 
Hope through. 

Rom. 15 : 4. 
Ignorance of, leads to error. 

Matt. 22:29. Acts 13:27. 
Make wise. 

John 20:31. II. Tim. 3:15. 
Hot to he altered* 

Deut. 4 :2 ; 12 :32. 



Biblical References 



219 



Profitable for doctrine. 

Rom. 4 :23, 24. II. Tim. 3 :16, 
17. 

Worketh in those that believe. 
I. Thess. 2:13. 

Jehovah the God of. 

Ps. 31:5. 
The word of Jehovah is. 

John 17:17. 
Christ is . 

John 14 :6. 
Christ is full of. 

John 1:14. 
Christ spake. 

John 8:45. 
The Holy Spirit is the spirit of. 

John 14 :17 ; 15 :26. 
The Holy Spirit guides into all. 

John 16 :13. 
The church is the pillar and 

ground of. 

I. Tim. 3 :15. 
The fruit of light is in. 

Eph. 5:9. 
Exhortations to serve Jehovah 

in. 

I. Sam. 12:24. I. Kings 2:4. 
Delights Jehovah. 

Prov. 12:22. 
Jehovah desires men to know. 

I. Tim. 2:4; 4:3. 

The judgments of God are ac- 
cording to. 

Ps. 96 :13. Rom. 2 :2. 
Shall make free. 

John 8:32. 
Judgment for those who believe 

not. 

II. Thess. 2 :10-13. 
Disregarded. 

Isa. 59 :4, 14, 15. Jer. 7 :28 ; 
9:3, 5. 
Of the gospel. 

John 1 :17 ; 5 :33. Rom. 2 :8. 
Col. 1 :5, 6. 
Witness unto. 

John 5:33; 18:37. III. John 
12. 
Of God. 

Deut. 32:4. Ps. 91:4. Isa. 65: 
16. 

Of God shown towards. 

Abraham, Gen. 24 :27. Jacob, 
Gen. 32:10. Israel, Ps. 98: 
3. 

GOD (JEHOVAH) 
None beside him. 

Deut. 4:35. Isa. 44:6. 
None before him. 
Isa. 43:10. 



None like him. 

Ex. 9:14. Isa. 46:5-9. 
7s a spirit. 

John 4:24. II. Cor. 3:17. 
How to be worshipped. 

John 4 :24 . 
Declared to be. 

Compassionate. Rom. 9:15. 

Consuming fire. Heb. 12 :29. 

Faithful. I. Cor. 10:13. I. 
Peter 4 :19. 

Good. Ps. 25:8. 

Glorious. Ex. 15:11. Ps. 145: 
5. 

Great. II. Chr. 2 :5. Ps. 86 :10. 
Gracious. Ex. 34:6. Ps. 116: 
5. 

Holy. Hos. 11 :9. I. Pet. 1 :16. 
Jealous. Ex. 20 :5 ; 34 :14. 

Josh. 24:19. 
Just. Deut. 32:4. Isa. 45:21. 
Light. Isa. 60:20. John 1:7. 
Longsuffering. I. Peter 3 :20. 

II. Peter 3 :9. 
Love. I. John 4 :8. 
Loving. John 3 :16. 
Merciful. Ex. 34:6. Luke 6: 

36. 

Omnipresent. Job 23 :8-9. Acts 
17 :27. 

Omniscient. Ps. 139 :1-16. 
Perfect. Job 37:16. Mat. 
5 :48. 

Righteous. Ps. 119:137. Rev. 

16 :5. 

True. Jer. 10:10. John 15:26; 

17 :3. 

Upright. Ps. 25:8; 119:137. 
Life. John 5:26. Col. 3:4. 
Gifts of temporal. 

Life, breath, and all things. 

Gen. 2:7. Acts 17:25. 
Food and raiment. Ps. 136: 

25. Mat. 6:25-33. 
Fruitful seasons. Gen. 27:28. 

Hos. 14 :5. 
Rain. Lev. 26 :4. Job 5 :10. 

Zech. 10:1. 
Seedtime. Gen. 8:22. 
Sun for light. Jer. 31:35. 
Wisdom. Prov. 2 :6. Luke 21 : 

15. Jas. 1:5. 
All good things. Ps. 145:16. 

Phil. 4:19. 
How to pray for. Mat. 6 :11. 

I. Tim. 6:8. 
To be used. I. Tim. 4 :4. 
Gifts of, spiritual. 

Living grace. Rom. 1 :7. Col. 

1 :2. 

Repentance. Acts. 11 :18. Rom. 
Faith.' Rom. 5 :1. Eph. 2 :8. 



220 



Doctrinal Theology 



Righteousness. Isa. 54 :17. 

Rom. 5 :17. 
A new heart. Ps. 51 :10. Ezek. 

11 :19. 

Peace. Ps. 29:11. Isa. 66:12. 

Rom. 1:7. 
Rest. I. Kings 8:56. Mat. 

11 :29. 

Eternal life. John 10:28. I. 

John 5 :11. 
Glory. Ps 84 :11. John 17 :22. 
Christ the gift of God. John 

3 :16. Eph. 2 :7. 
Blessings through Christ. John 

1 :17. Acts 15 :11. 
The Holy Spirit. John 14 :26. 

Acts 1 :4, 5. 
To be prayed for. Mat. 7 :7- 

11. John 16 :23. 
To be acknowledged. Ps. 116 : 

12-14. Eph. 5:20. 
Anger of. 

Is slow. Ps. 103 :8. Jonah 4 : 

2. 

Is righteous. Ps. 58:10. 11. 

Rom. 2 :6, 8. 
Cannot be withstood. Ps. 76 : 

7. Nah. 1:6. 

Aroused by impenitence. Isa. 

9 :13, 14. Rom. 2 :5. 
Provoked by idolatry. Dent. 

29 :20, 27, 28. Josh. 23 :16. 
Against the wicked. Isa. 3 :8 : 

13 :9. Rom. 2 :8. 
Against sin. Ps. 89 :30-32 ; 90 : 

7-9. 

Turned aside by Christ. Rom. 

5:9. II. Cor. 5:18, 19. 
Faith turns aside. John 3 :14- 

18. Rom. 3 :25. 
Repentance prevents. I. Kings 

21:29. Jer. 3:12. 13. 
Exemplified against — 
The old world. Gen. 7 :21-23. 

Builders of Babel, Gen. 11 : 

8. Cities of the plains. Gen. 
19 :24, 25. Egyptians. Ex. 
7 :20. Israelites, Ex. 32 :35. 
Aaron and Miriam. Num. 
12:9, 10. Abimelech .Tudg. 
9:56. Saul, I. Sam. 31:6. 

Glory of. 

In Christ. Isa. 49 :3. John 
12 :28. 

In the church. Ps. 102:16-22. 
Isa, 60:1-21; 66:18. Eph. 
1 :6-14. 

In his majesty. Ps. 93 :1 : 145 : 

5. Isa. 2 :10. 
In his holiness. Ex. 15 :11. 

Isa. 6 :3. 
In his power. Ex. 15 :l-6. Rom. 

6:4. 



In his works. Ps. 19 :l-6. Jer. 
10 :11-16. 

Exhibited to Moses. Ex. 33 : 
18-23 ; 34 :5 ; and to Ste- 
phen. Acts 7 ;55. 

The earth is full of. Isa. 6 :3. 

To be feared. Isa. 59 :19. 

The earth to be filled with. 
Num. 14 :21. Ps. 72 :19. 

The knowledge and power of 
God beyond human under- 
standing. Ps. 139 :5-6. Isa. 
40:28. Rom. 11:33, 36. 
Goodness of. 

Is great. Neh. 9 :35. Zech. 9 : 
17. 

Is satisfying. Ps. 65 :4. Jer. 

31:12, 14. 
Is universal. Ps. 145 :9. Matt. 

5 :45. 
Exemplified — 

Noah. Gen. 7 :1. Abraham 
Gen. 24 :1. Isaac. Gen. 26 : 
12-14. Joseph, Gen. 39 :2 ; 
3 :23. Israelites in Egypt, 
Ex. 11 :3. David, II. Sam. 5 : 
10. Solomon, I. Kings 3 :13. 
Widow of Zarephath. I. 
Kings 17 :14. Hezekiah, II. 
Kings 18 :7. II. Chr. 32 :29. 
Daniel, Dan. 1 :9 ;6 :28. 
Guides by Ms. 

Counsel. Ps. 73 :24. 

Eye. Ps. 32 :8. 

Hands. Ps. 78:72. 

Providence. Ps. 37 :23. Prov. 
16 :9. 

Spirit. Ezek. 36:27. Luke 

11 :13. Rom. 8 :14. 
Strength. Ex. 15:13. 
Trial. Deut. 32 :10-11. Prov. 

16 :9. S. of Sol. 8 :5. Isa. 

42:16. Jer. 31:9. 
Love of. 

For cheerful giving. II. Cor. 9 : 

7. 

For love of Christ. John 16 : 
27. 

To Christ. John 15 :9 ; 17 :26. 
Christ abides in. John 15 :10. 
Everlasting. Jer. 31 :3. 
Great. Eph. 2 :4. 
Shed abroad. Rom. 5 :5. 
The loving kindness of. 

Is abundant. Neh. 9 :17. Ps. 
103 :8. 

Is better than life. Ps. 63 :23. 
Is everlasting. Isa. 54 :8, 10. 

Jer. 31 :3, 
Is good. Ps. 69 :16. 
Is marvelous. Ps. 17 :7 ; 31 : 

21. 

Is precious. Ps. 36 :7. 



Biblical References 



221 



Pray for. Ps. 17 :7 ; 36 :10 ; 

40 :11. 
The mercy of. 

Is great. Num. 14 :18. Isa. 

54:7. I. Pet. 1:3. 
Is over all his works. Ps. 145 : 

9. 

Is rich. Eph. 2 :4. 

Is sure. Isa. 55 :3. 

Is tender. Ps. 25 :6 ; 103 :4. 
Luke 1:78. 

Salvation through. Tit. 3 :5. 

To the fatherless. Hos. 14 :3. 

To them that fear him. Ps. 
103 :17. Luke 1 :50. 

To repenting sinners.. Ps. 32 : 
5. Prov. 28 :13. Isa. 55 : 
7. Illustration, the prodigal 
son. Luke 15 :18-20. 

To whom he will. Hos. 2 :23. 
Rom. 9 :15, 18. 

Instances. Lot, Gen. 19 :16, 
19. Epaphroditus, Phil. 2 : 
27. Paul. I. Tim. 1 :13. 

TRINITY, THE HOLY 

Existed -from the beginning. 

Gen. 1:26; 3:22. Isa. 48:16. 
Proved by Scripture. 

Mat. 3:16, 17. Mat. 28:19. 
Rom. 8 :9. I. Cor. 12 :3-6. 
Eph. 4:4-6. Jude 20, 21. 
Rev. 1:4, 5. 
Salvation through. 

Tit. 3 :4-6. I. Pet. 1 :2. 
Baptism in the name of. 

Matt. 28:19. 
Benediction in the name of. 
II. Cor. 13:14. 

CREATION, 

The work of the Godhead. 

Gen. 1:1, 26. 
By God. 

Prov. 16 :4. Isa. 40 :28. Rev. 
4 :11. 
Through Christ. 

John 1:10. Col. 1 :16. 
By the Spirit. 

Ps. 104 :30. 
By the word of God. 

Heb. 11:3. 
In six days. 

Gen. 1. Ex. 20 :11 ; 31 :17. 
Of the heavens. 

Gen. 1:1, 6-8. 
Of the earth. 

Gen. 1 :1, 9-10. 
Of the day. 

Gen. 1:3-5. 
Of night. 

Gen. 1:4, 5. 
Of the grass, trees, etc. 

Gen. 1: 11, 12. 



Of the sun, moon and stars. 

Gen. 1 :14-18. 
Of the birds and fish. 

Gen. 1:20, 21. 
Of animals. 

Gen. 1:24, 25. 
Of man. 

Gen. 1:26, 27; 2:7. 
Of vioman. 

Gen. 2 :21-25. 
Approved by God. 

Gen. 1:31. 
Declares the glory of God. 

Ps. 19 :1. Rom. 11 :36. 
Subjected to vanity. 

Rom. 8 :20-22. 

MAN 

Created by God. 

Gen. 1:27. 
Made from dust. 

Gen. 2:7. 
Made after God's image. 

Gen. 1:26, 27. 
Different from other living 
things. 
I. Cor. 15 :39. 
Has body, soul, and spirit. 

Mat. 6:25. Luke 12:20. I. 
Cor. 2 :11. 
Endowed with affections, reason, 
and conscience. 
I. Chr. 29 :3. Job 13 :3. Rom. 
2 :15. 

Lower than God or the angels. 

Ps. 8:5. Heb. 2:7. 
Given dominion over the earth. 

Gen. 1:26-29. 
Blessed by God. 

Gen. 1 :28 ; 5 :2. 
To live alone, not good for. 

Gen. 2:18. 
Woman a helpmeet for. 

Gen. 2 :20-24. 
Under the law of obedience. 

Gen. 2:16, 17. 
The fall of. 

Gen. 3 :l-8. 
Punished for disobedience. 

Gen. 3 :8-24. 
Full of trouble. 

Job 5 :7 ; 14 :1. 
Conceived in sin. 

Ps. 51:5. 
Shortness of the life of. 

Job. 14:1-22. Ps. 39:5. 
Weakness of. 

Job 14:17-22. Mat. 6:27-34. 
Called flesh. 

Gen. 6 :12. Joel 2 :28. 
Called potsherd. 

Isa. 45 :9. 
Called vain. 

Job 11 :12. Jas. 2 :20. 



222 



Doctrinal Theology 



Danger of poverty and riches. 

Prov. 30 :8. 
Description of a good. 

Ps. 15. 
Ignorance of. 

Eccl. 6:12; 10:14. 
Race not to the swift. 

Eccl. 9:11. 
Whole duty of. 

Eccl. 12 :13. Mic. 6 :8. 
The redemption of. 

Rom. 5. I. Cor. 15 :45-49. 
Eev. 5. 

Rewarded according to his works. 

Ps. 62 :12. Rom. 2 :5. 6. 
Christ took the nature of. 

John 1 :14. Heb. 2 :14-16. 
The resurrection by Christ as a 

man. 

I. Cor. 15:21. 22. 
The gospel not after. 

Gal. 1:11. 
The inward man. 

Rom. 7 :22. II. Cor. 4 :16. 
To make of twain one neir. 

Eph. 2 :15. 
Likened to. 

Grass. Isa. 40 :6-8. 

A sleep. Ps. 90 :5. 

Vanity. Ps. 144 :4. 

A wild ass's colt. Job 11 :12. 

SIN 

Is lawlessness. 

I. John 3:4. 
Is of the devil. 

John 8 :44. I. John 3 :8. 
An abomination to Jehovah. 

Gen. 6 :5-7. Deut. 25 :16. 
Origin of. 

Gen. 3 :6, 7. Mat. 15 :19. 
Known to Jehovah. 

Gen. 3:11. Mat. 10:26. 
Toil and sorroio came from. 

Gen. 3:16-19. 
No man free from. 

I. Kings 8 :46. Eccl. 7 :20. 
Christ free from. 

John 8 :46. II. Cor. 5 :21. Heb. 
7 :26. 

Consequences of, entailed upon 

the children. 

Ex. 20:5. 
Cleansing from 

Isa. 1:18. 25.* Mai. 3:3. Heb. 
9 :14. 

Christ's blood cleanseth from all. 

Eph. 1:7. I. John 1:7. 
Conviction of. 

John 16 :8-13. 
Confession of. 

II. Sam. 12 :13. Luke 15 :17- 
21. 



Forgiveness of. 

Mat. 9 :5, 6 ; 12 :37. 
If thy brother sin, show him his 

fault. 

Mat. 18:15-17. 
Maketh bondservants. 

John 8 :34. 
The fruits of. 

Gen. 3 :7-24. Prov. 8 :36. 
Knowledge causeth. 

John 9 :41 ; 15 :22-24. 
Humiliation because of. 

I. Kings 21 :39. Neh. 9 :1. Jon. 
3:6. 
Unpardonable. 

Mat. 12 :31, 32. Mark 3 :28. 
Punishment of. 

Gen. 2 :17. Rom. 5 :13. Heb. 
10:26, 27. Jas. 1:15. 
Excludes from heaven. 

I. Cor. 6 :9. Gal. 5 :21. Eph. 
5 :5. 

Death, the wages of. 
Rom. 6 :23. 

Examples of the evil consequen- 
ces of. 

Adam and Eve, Gen. 3 :8. Cain 
Gen. 4 :11. Reuben, Simeon, 
and Levi, Gen. 49 :4, 5. De- 
struction of the old world, 
Gen. 6 :5. Sodom, etc., 
Gen. 19 :24. The Egyptians, 
Ex. 14 :27. Nadab and Abi- 
hu. Lev. 10 :2, Achan, Josh. 
7:25. Saul. I. Sam. 28:18. 
The children that mocked 
Elisha. II. Kings 2:24. Ge- 
hazi, II. Kings 5 :27. Ananias 
and Sapphira, Acts 5 :5. Mo- 
ses and Aaron, Num. 20 :12. 
David, II. Sam. 12 :10. Eli, I. 
Sam. 3 :11-14. Peter. Luke 
22 :62. 

CHRIST 

HIS LIFE AND WORK 
Early life — 

Birth announced. Luke 1 :26-38. 
Is born at Bethlehem. Luke 
2 :l-7. 

Birth proclaimed to the shep- 
herds. Luke 2 :8-20. 

Is circumcised. Luke 2 :21. 

Presented in the temple. Luke 
2 :22-38. 

Wise men worship him. Mat. 
2 :1-12. 

Flight into Egypt and return 
to Nazareth. Mat. 2:13-23. 

At the age of twelve visits Je- 
rusalem, and questions the 
doctors in the temple. Luke 
2 :40-50. 



Biblical References 



223 



Works as carpenter nearly 

eighteen years. Mark 6 :3. 

Luke 2 :51. 
Public ministry, Ut year — 
Is baptized by John. Mat. 3 : 

13-17. Mark 1:9-11. Luke 

3 :21-22. 
Is tempted in tbe wilderness. 

Mat. 4:1-11. Mark 1:12. 

Luke 4:1-13. 
At tbe marriage at Cana, per- 
forms tbe first miracle. Jobn 

2 :1-12. 

Cleanses the temple at Pass- 
over. John 2 :13-25. 

Talks with woman of Sama- 
ria at the well. John 4 :1-12. 
id year — 

Preaches repentance at Caper- 
naum. Mat. 4:13-17. Mark 

I :14. 

Calls Simon, Andrew, James, 

and John. Mat. 4 :18-22. 

Mark 1:16-20. 
Calls Matthew. Mat. 9:1-9. 
After Pentecost cbooses the 

twelve apostles. Mark 3 :7- 

19. Luke 6 :12-16. 
Preaches the Sermon on the 

Mount. Mat. 5 ; 6 :7. Luke 

6 :20-49. 

The Lord's Prayer taught. 

Mat. 6 :9-15. 
Taught a second time. Luke 

II :l-4. 

Woman anoints his feet in Si- 
mon's house with alabaster 
cruse of ointment. Luke 

7 :36-50. 

Journey through Galilee. Luke 
8 :l-3. 

Crosses the Sea of Galilee and 
stills the storm. Mat. 8 : 
18-27. Mark 4 :35-41. Luke 

8 :22-25. 
Sd year — 

Sends forth the apostles. Mat. 
10:1-42. Mark 6:1-13. Luke 

9 :l-6. 

Feeds five thousand. Mat. 14 : 
13-21. Mark 6 :32-44. Luke 
9 :11-17. John 6 :5-15. 

Walks on the Sea of Galilee. 
Mat. 14:22-36. Mark 6:46- 
56. John 6 :16-21. 

Is acknowledged as the Christ 
by Peter. Mat. 16:13-20. 
Mark 8 :27-30. Luke 9 :18-21- 

Foretells his death and res- 
urrection. Mat. 16: 21-28. 
Mark 8:31-38. Luke 9:22- 
27. 

Is transfigured. Mat. 17 :1-13. 
Mark 9 :1-13. Luke 9 :28-36. 



tfh year — 

Preaches at Feast of Taber- 
nacles. John 7 :l0-53 ; 8 :12* 
59. 

Sends out the seventy. Luke 

10 :l-24. 
Raises Lazarus at Bethany. 

John 11:17-46. 
Makes last journey to Jeru- 
salem. Mat. 19 :1. Mark 

10 :1. Luke 17 :11. 
Blesses little children. Mat 19 : 

13-15. Mark 10 :13-16. 

Luke 18 :15-17. 
Foretells again his death and 

resurrection. Mat. 20 :17-19. 

Mark 10:32-34. Luke 18: 

31- 34. 
His last week. 

Public entrv into Jerusalem. 

Mat. 21 :1-17. Mark 11 :1- 

11. Luke 19:29-44. John 

12 :12-19. 
Questions the Scribes. Mat. 

22 :41. Mark 12 :35-40. 

Luke 20 : 39-47. 
Commends the widow for her 

mite. Mark 12 :41. Luke 21 : 

1-4. 

The Last Supper. Mat. 26 :17- 
20. Mark 14 :12-17. Luke 
22 :7-18. 

Washes the disciples' feet. 
John 13 :1-17. 

Institutes the Lord's Supper. 
Mat. 26 :26-29. Mark 14 : 
22, 25. Luke 22:19. (See 
also I. Cor. 11:23.) 

The agony in Gethsemane. 
Mat. 26:36-46. Mark 14:32- 
42. Luke 22 :40-46. 

Is betrayed by Judas. Mat. 26 : 
47-56. Mark 14 :43-53. Luke 

22 :47-54. John 18 :2-14. 

Is thrice denied by Peter. 

Mat. 26 :57-75. Mark 14 : 

54-72. Luke 22 :54-62. John 

18 :15-27. 
Is examined by Pilate. Mat. 

27 :3-26. Mark 15 :2-15. Luke 

23 :13-25. John 19 : 1-6. 

HIS DEATH 

Foreknown. Isa. 53 :6, 10. 

Acts 2 :23 
Foretold. Isa. 53 :8. Dan. 6 :26. 

Zech. 13:7. 
Foretold by Christ. Mat. 20 : 

18, 19. John 12:32, 33. 
Demanded by the Jews. Mat. 

27 :22 23 
By crucifixion. Mat. 27 :33-56. 

Mark 15:22-41. Luke 23: 

32- 49. John 19:17-30. 



224 



Doctrinal Theology 



Women find sepulchre empty, 
and tell disciples. Mat. 28: 
1-8. Mark 16 :8. Luke 24 :9. 
John 20 :2. 

Acceptable as a sacrifice to 
God. Eph. 5 :2. 

For the redemption of man. 
Mat. 20:28. Luke 24:26. 

In the company of robbers 
Isa. 53:12. Mat. 27:38. 

Commemorated in the sacra- 
ment of the Lord's Supper. 
Luke 22 :19, 20. I. Cor. 11 : 
26-29. 

A stumbling block to the Jews. 

I. Cor. 1:23. 
Was undeserved. Isa. 53 :9. 
Was voluntary. Isa. 53 :12. 

Mat. 26:53. John 10:17, 

18. 



RESURRECTION 

Appears after resurrection to : 

Mary Magdalene. Mark 16 : 

9. John 20:11. 
Women. Mat. 28:9. 
Two disciples going to Emma- 

us. Mark 16 :12. Luke 24 : 

13-31. 

Simon Peter. Luke 24 :34. 1 

Cor. 15 :5. 
Disciples in shut chamber. 
Smon Peter. Luke 24 :34. I. 

John 20 :19. I. Cor. 15 :5. 
The eleven with Thomas. Mark 

16 :14. John 20 :26. I. Cor. 

15 :5. 

500 brethren at once. Mat. 
28:16. I. Cor. 15:6. 

Some disciples at Sea of Gall- 
lee. John 21:1. 

James. I. Cor. 15 :7. 

The apostles. Acts 1 :4. 

Christ declared to be the Son 
of God by. Rom. 1 :4. 

For our justification. Rom. 4 : 
25. 

According to the gospel. II. 
Tim. 2 :8. 



ASCENSION OF 

Forty days after the resurrec- 
tion from Olivet. Ma.k 16 : 
19, 20. Luke 24 :50, 51. 

Forty days after the resurrec- 
tion foretold. Ps. 68:18. 
Luke 24 :26. John 1 :51 ; 6 : 
62. 

The purposes. John 14 :2 ; 16 : 
7. Acts 2 :33. Rom. 8 .34. 
Heb. 6:20; 9:24. 



HIS CHARACTER 

Benevolent. Mat. 4 :23, 24 ; 

9:35. Acts 10:38. 
Compassionate. Isa. 40 ill. 

Mat. 15 :32. Luke 7 :13. 
Faithful. Isa. 11:5. I. Thes. 

5 :24. 

Forgiving. Luke 23 :34. 
Good. Mat. 19:16. 
Guileless. Isa. 53 :9. I. Pet. 
2 *22 

Humble. Luke 22:27. Phil. 

2 :8. 

Innocent. Mat. 27 :4. 
Just. Zech. 9 :9. 
Longsuffering. I. Tim. 1 :16. 
Loving. John 13 :1 ; 15 :13. 
Lowly in heart. Mat. 11 :29. 
Meek. Isa. 53 :7. Zech. 9 :9. 

Mat. 11:29. 
Merciful. Heb. 2:17. 
Obedience to God the Father. 

Ps. 40 :8. John 4 :34 ; 15 :10. 
Patient. Isa. 53:7. Mat. 27: 

14. 

Resigned. Luke 22 :42. 
Resisting temptation. Mat. 4 : 
1-10. 

Righteous. Isa. 53 :11. Heb. 
1:9. 

Saints to be conformed to. 

Rom. 8 :29. 
Self-denying. Mat. 8:20. II. 

Cor. 8 :9. 
Sinless. John 8 :46. II. Cor. 

5 :21. 

Spotless. I. Pet. 1 :19. 
Subject to his parents. Luke 
2 :51. 

Sympathetic to everyone in 
trouble. Mat 11 :28-30 ; 14 : 
14. Mark 8 :2. John 11 : 

33-35 

True. 'John 1:14; 7:18. I. 

John 5 :20. 
Zealous. Luke 2 :49. John 2 : 

17; 8:29. 



HIS HUMILITY 

Shown by his association with 
the despised. Mat. 9 :10. 11. 
Mark 2 :16. Luke 15 :1, 2. 

Shown by his baptism. Mat. 
3 :13-15. 

Shown by his becoming a serv- 
ant. Mat. 20 :28. Luke 22 : 
27. Phil. 2 :7. 

Shown by his meekness. Mat. 
11 :29. 

Shown by his birth. Luke 2 : 
4-7. 

Shown by his death. John 10 : 
15, 17, 18. Heb. 12:2. 



Biblical References 



225 



Shown by his enduring suffer- 
ings. Isa. 50 :6 ; 53 :7. Mat. 
26 :37-39. 

Shown by his entry into Jeru- 
salem. Zech. 9 :9. Mat. 21 :6, 
7. 

Shown by his obedience to the 

Father's will. John 6:38. 

Phil. 2 :5-8. Heb. 10 :9. 
Shown by his poverty. Mat. 

8 :20. Luke 9 :58. II. Cor. 

8 :9. 

Shown by his subjection to his 
parents. Luke 2 :51. 

Shown by his washing his dis- 
ciples' feet. John 13 :5. 

Resulted in his exaltation. 
Phil. 2 :8-10. 

HIS MISSION 

Sent by the Father. John 6 : 
57. 

Came in the Father's name. 

John 5 :43. 
To preach. Mark 1 :38. 
To preach to the poor. Luke 

4 :18. To preach repentance. 

Mat. 4 :17. Luke 24 :47. 
To preach the remission of 

sins. Luke 1 :77 ; 24 :47. 
To preach deliverance. Luke 

4 :18. 

To preach the kingdom of God. 

Mat. 10 :7. Luke 4 :43 ; 8:1. 
To fulfill all righteousness. 

Mat. 5:17. 
To call sinners. Mat. 9 :13. 

Luke 5 :32. 
To give salvation. Isa. 49 :6. 

Mat. 1 :21. Luke 1 :77. John 

3 :17. 

To save the lost. Luke 19 :10. 
To do the Father's will. John 

4 :34 ; 6 :38, 39. 

To minister. Mat. 20 :28. 

To bear witness unto the 

truth. John 18 :37. 
To be a light to the world. 

Mat. 4 :16. Luke 1 :79. 
To give peace. Luke 12 :51. 

John 14 :27. 
To give life. John 6 :33 ; 10 : 

10-28. 

To give his life a ransom. 

Mat. 20:28. 
To lay down his life. John 

10 :15 ; 15 :13. 
For judgment. John 9 :39. 

HIS MIRACLES 

Recorded in Matthew. — Cure of 
two blind men. 9 :27-31. Money 
in the fish's mouth, 17 £4-27. 



Recorded in Mark. — Deaf and 
dumb man, 7 :31-37. Blind 
man of Bethsaida, 8 :22-26. 

Recorded m Luke. — Jesus passes 
through the crowd, 4 :28-30. 
Miraculous draught of fishes, 

5 :4-ll. Raising of the wid- 
ow's son, 7 :11-18. Woman with 
a spirit of infirmity, 13 :11-17. 
Man with the dropsy. 14 :l-6. 
Ten lepers, 17 :11-19. Healing 
of Malchus, 22 :50-51. 

Recorded in John. — Water made 
wine. 2 :1-11. Cure of noble- 
man's son. 4 :46-54. Impotent 
at Bethesda cured, 5 :l-9. Man 
born blind cured, 9 :l-7. Laza- 
rus raised from the dead, 11 : 
38-44. Draught of fishes, 21 : 
1-4. 

Recorded in Matthew and Mark. 
— Syrophoenician woman, Mat. 
15 :28. Mark 7 :24. Four thou- 
sand fed, Mat. 15 :32, Mark 8 : 
1. Fig tree blasted, Mat. 21 : 
19, Mark 11 :12. 

Recorded in Matthew and Luke. 
— Centurion's servant, Mat. 8 : 
5. Luke 7 :1. Blind and dumb 
demoniac, Mat. 12 :22, Luke 
11 :14. 

Recorded in Mark and Luke. — 
Demoniac cured, Mark 1 :23, 
Luke 4 :33. 

Recorded in Matthew, Mark and 
Luke. — Peter's wife's mother. 
Mat. 8 :14, Mark 1 :30, Luke 
4 :38. Tempest stilled, Mat. 8 : 
23, Mark 4 :37, Luke 5 :22 ; 
demoniac cured, Mat. 8 :28, 
Mark 5 :6, Luke 8 :26. Leper 
healed, Mat. 8 :2, Mark 1 :40, 
Luke 5 :12. Jairus' daughter, 
Mat. 9 :23. Mark 5 :23, Luke 
8 :41. Issue of blood cured, 
Mat. 9 :20, Mark 5 :25, Luke 8 : 
43. Sick of the palsy, Mat. 9 :2. 
Mark 2:3. Luke 5:18.- With- 
ered hand. Mat. 12 :10, Mark 3 : 
1, Luke 6 :6. Lunatic child, 
Mat. 17 :14, Mark 9 :14. Luke 
9 :37. Two blind men, Mat. 20 : 
29, Mark 10 :46, Luke 18 :35. 

Recorded in Matthew, Mark and 
John. — Walking on the sea, 
Mat. 14 :25, Mark 6 :48, Jobn 

6 :15. 

Common to all the Gospels. — 
Jesus feeds 5,000. Mat. 14 :15, 
Mark 6 :30, Luke 9 :10, John 
6 :1-14. 



226 



Doctrinal Theology 



HIS PARABLES. 

Recorded in Matthew. — Tares. 
13 -.24-30. Hid treasure. 13 : 

44. Pearl of great price. 13 : 

45, 46. Dragnet. 13 :47-50. 
Unmerciful servant, 18 :23-33. 
Laborers in the vineyard. 20 : 
1-16. Two sons. 21:28-32. 
Marriage of the king's son. 
22 :1-14. Ten virgins. 25 :1-13. 
Talents. 25 :14-30. Sheep and 
goats. 25 :31-46. 

Recorded in Mark. — Seed growing 
secretly, 4 :26-29. Watchful- 
ness, 13 :34. 35. 

Recorded in Luke. — Two debt- 
ors, 7 :41-43. Good Samaritan. 
10 :25-37. Importunate friend, 
11 :5-8. Rich fool, 12 :16-21. 
Servants watching. 12 :35-40. 
Steward. 12 :42-48. Barren fig 
tree. 13 :6-9. Great supDer. 14 : 
16-24. Building a tower. 14 :2S- 
33. Lost piece of silver. 15 :8-jlJ. 
Prodigal son. 15 :ll-32. Unjust 
steward, 16 :1-13. Rich man 
and Lazarus. 16 :19-31. Mas- 
ter and servant, 17 :7-10. Im- 
portunate widow. 18 :l-8. Phar- 
isee and publican, IS :10-14. 
Pounds, 19 :12-27. 

No parables are found in John. 

Recorded in Matthew and Luke. — 
House on the rock and on the 
sand, Mat. 7 :24-27, Luke 6: 
46-49. Leaven. Mat. 13 :33. 34. 
Luke 13 :18-21. Lost sheep 
Mat. 18 :12-14. Luke 15 :1-10. 

Recorded in Matthew, Mark; and 
Luke. — Candle under a bushel. 
Mat. 5 :15. Mark 4 :21, Luke 
8 :16. New cloth and old gar- 
ment, Mat. 9 : 16. Mark 2 :21. 
Luke 5 :36. New wine in old 
bottles. Mat. 9 :17. Mark 2 :22. 
Luke 5 :37.38. The sower. Mat. 
13 :l-23. Mark 4 :l-9, Luke 8 : 
4-15. The mustard seed. Mat. 
13 :31. 32. Mark 4 :30.34. Luke 
13:18-20. The vinevard. Mar. 
21 :33-46. Mark 12 :1-12. Luke 
20 :9-19. The fig tree. Mat. 
24 : 32-35. Mark 13 : 28-31. 
Luke 21:29-33. 

HIS TEACHINGS AND DIS- 
COURSES. 

Of the new birth. John 3 :1-21. 
Of living water. John 4 :l-42. 
Of repentance. Mat. 4 : 13-17. 

Mark 1:14. 15. 
Of the Sabbath. Mat. 12 :9-14. 
Mark 2 :23-28. 



The disciples called the salt of 
the earth. Mat. 5 :13. 

That he came to fulfill the 
law. Mat. 5 :21. 

'What it is to kill. Mat. 5 :21. 

On adultery. Mat. 5 :27. 

On swearing. Mat. 5 :33. 

On enduring wrong. Mat. 5 :3S. 

On loving our neighbor. Mat. 

5 :43. 

On prayer. Mat. 6 :5. 

On fasting. Mat. 6 :16. 

On laying up treasure. Mat. 

6 :19. 

Reproves harsh jugment. Mat. 

7 :1. 

On false prophets. Mat. 7 :13. 

Who shall enter the kingdom 
of heaven. Mat. 7 :21. 

On building on a strong foun- 
dation. Mat. 7 :24-26. 

God's care for his children. 
Mat. 6 :25-34. 

On being true to one master. 
Mat. 6 :24. 

On the difficulty of Christian 
life. Mat. 7 :13, 14. 

On healing. John 5. 

On the Pharisees. Mat. 12. 

Of sower. Mat. 13 :3-50. Mark 

4 :3-34. 

Of the householder. Mat. 13 : 
51, 52. 

To the apostles. Mat. 10 :l-42 •. 
11:1. Mark 6:6-13. Luke 9: 
1-6. 

On the bread of life. John 6 : 
22-31. 

Of inward puritv. Mat. 15 :1- 

20. Mark 7:1-23. 
Of Jonah and signs. Mat. 16 : 

1-4. Mark 8:10-13. 
Of leaven. Mat. 16:5-12. Mark 

5 :14-21. 

On Peter's confession. John 6 : 
6S. 

Of living water, the judgment 
and light. John 7 :37-53 : 8 . 

Of the good shepherd. John 
10 :1-21. 

Of the Father. John 10 :23-3S. 

To the seventy. Luke 10 :l-24. 

Of the sood Samaritan. Luke 

10 :25-37. 

Of ambition and money. Mat. 

18 :l-35. Mark 9 :33-50. Luke 

9 :47-50. 
Of life after death. John 5 : 

25. 28. 29 : 6 :47 : 11 :l-53 : 

14 :2. 

Of prayer and the importunate 

friend. Luke 11:1-13. 
Of the light of the bodv. Luke 

11 :33-36. 



Biblical References 



227 



Of covetousness. Luke 12 :13- 
50. 

Of salvation and great supper. 

Luke 13 :22-35. 
Of the lost sheep, piece ot 

money, prodigal son. Luke 

15 :l-32. 
Of riches. Luke 16 :1-21. 
On his death. Mat. 10 :17 26. 

Mark 10 :32-45. 
Of the pounds. Luke 19 :1-2S. 
Of the withered fig tree. Mar. 

21 :20-22. Mark 11 :20-26. 
Of forgiving others. Mat. 6 : 

12-15 : 18 :21. Mark 11 :25. 

Luke 7 :47 : 17 :1-10. 
Of the kingdom of God. Luke 

17 :20-37. 

Of the unjust judge. Pharisee 

and publican. Luke 18 :1-14. 
On divorce. Mat. 19 :1-12. 

Mark 10:1-12. 
On eternal life. Mat. 19 :16- 

30. Mark 10 :17-31. 
On simplicitv. Mat. 19 :13- 

15. Malk 10:13-16. Luke 

18 :15-17. 

On covetousness. on following 

Christ. Mat. 19 :16-30. Mark 

10 :17-31. Luke 18 :18-34. 
On humilitv. Mat. 5 :3. Mark 

9 :35. Luke 14 : 22 :24-36. 
Of the new commandment ot 

love, the father's house. 

John 13 :34-38. 
Of the way, the Holy Spirit. 

the comforter. Mat. 12 :31. 

Luke 11 :13. John 14 :1-31 : 

15 :26 : 16 :12-15. 
Of his authority. Mat. 21 :23- 

46. Mark 11 :27-33. Luke 

20 :l-8. 

Of the two sons, wicked hus- 
bandman, king's marriage 
feast. Mat. 21 :28-46 : 22 : 
1-14. Mark 12 :1-12. Luke 
20 :9-19. 

Of tribute, resurrection, the 
great commandment. Mat. 
22 :15-33. Mark 12 :13-34. 
Luke 20:20-40. 

Of Pharisees and hypocrisy. 
Mat. 23 :l-39. Mark 12 :38- 
40. Luke 20 :45-47. 

Of the widow's mite. Mark 
12 :41-44. Luke 21 :l-4. 

On care and watching. Mat. 
24. Mark 13. Luke 21. 

Of judgment. John 12 :30-50. 

Of second coming and the de- 
struction of Jerusalem. Mat. 
24 :l-57. Mark 13 :l-37. Luke 
21 :5-38. 



Of wise and foolish virgins, 
talents, and sheep and goats 
and last judgment. Mat. 25 : 
1-46. 

Institutes the Lord's Supper. 

Mat. 26 :26-29. Mark 14 :22- 

25. Luke 22 :19-20. 
Of his death. Mat. 16:13-28. 

Mark 8 :27-38. Luke 9 :18- 

27. 

Of death and resurrection. 

Mat. 17 :14-23. Mark 9 :14- 

32. Luke 9 :37-45. 
Of the true vine. John 15 :1- 

12. 

Of the mission of the Com- 
forter. John 14 :16 ; 16 :7. 

His intercessory praver. Luke 
22 :32 : 23 :34. John 17 :9 ; 
17 :20. 

Convinces Thomas. John 20 : 
24-31. 

Charges Peter. John 21 :15-25. 
Charges the disciples. Mat. 28. 
Mark 16. Luke 24. 

AS THE HIGH PRIEST 

Appointed and called by God. 
Heb. 3:1, 2. Heb. 5:4, 5. 

After the order of Melchize- 
dek. Ps. 110:4, with Heb. 
5 :6 : 6 :20 ; 7 :15, 17. 

Consecrated. Heb. 7 :20, 21. 

Is undefiled and perfected. 
Heb. 7 :26, 28 

Faithful. Heb. 3':2. 

Needed no sacrifice for him- 
self. Heb. 7:27. 

Offered himself a sacrifice. 
Heb. 9 :14, 26 ; 6 :27. 

His sacrifices more than all 
others. Heb. 9 :13. 14, 23. 

Offered but once. Heb. 7 :27 : 
9:25. 26. 

Made propitiation. Heb. 2 :17. 

Obtained redemption for us. 
Heb. 9:12. 

Entered into heaven. Heb. 4 : 
14. Heb. 10:12. 

Succors them that are temp- 
ted. Heb. 2 :18 : 4 :15. 

Intercedes. Heb. 7 :25 : 9 :24. 

Blesses. Num. 6 :23, with 
Acts 3 :26. 

AS KING 

Foretold. Num. 24 :17. Ps. 2 : 

6 : 45. Isa. 9 :7. Jer. 23 :5. 

Mic. 5 :2. 
Supreme. Ps. 89 :27. Rev. 1 : 

5 ; 19 :16. 
Sits on the throne of God. 

Rev. 3 :21. 



228 



Doctrinal Theology 



Sits on the throne of David. 
Isa. 9 :7. Luke 1 :32. Acts 2 : 
30. 

Is King of Zion. Ps. 2 :6. Isa. 

52 :7. Zech. 9 :9. Mat. 21 :5. 

John 12 :12-15. 
Has an everlasting kingdom. 

Dan. 2 :44 ; 7 :14. Luke 1 :33. 
Has a universal kingdom. Ps. 

2 :8 ; 72 :8. Zech. 14 :9. Pvev. 

11 :15. 

His kingdom not of this world. 

John 18 :36. 
Acknowledged by the wise 

men from the East. Mat. 

2 :2. 

Acknowledged by Nathanael. 

John 1:49. 
Acknowledged by his followers. 

Luke 19:38. John 12:13. 
Declared by himself. Mat. 25 : 

34. John 18 :37. 
Written on his cross. John 

19 :19. Luke 23 :38. 
The Jews shall seek unto. Hos. 

3 :5. 

Shall overcome all his ene- 
mies. Ps. 110 :1. Mark 12 : 
36. I. Cor. 15 :25. Rev. 17 :14 

AS THE MEDIATOR 

Through redemption. Eph. 2 : 

13-18. Heb. 9:15. 
The only one between God and 

man. I. Tim. 2 :5. 
Of the new Covenant. Heb. 

8 :6 ; 12 :24. 

HIS NAMES 

Advocate. Rom. 8 :34. I. John 

2:1. Job. 9:33. 
Alpha and Omega. Rev. 1 :8 ; 

22 :13. 
Amen. Rev. 2 :14. 
Ancient of days. Dan. 7 :22. 
Angel who redeemed. Gen. 48 : 

10. Zech. 1 :12. 
Angel of his presence. Isa. 

63 :9. 

Anointed. Ps. 45 :7. 

Balm of Gilead. Jer. 8:22. 

Branch. Zech. 3 :8 ; 6 :12. Of 

righteousness. Jer. 23 :5. Of 

the root of Jesse. Isa. 11 :1. 
Bread of life. John 6 :48. 
Bright and morning star. Rev. 

22 :16. 
Christ. John 4 :29. 
Corner stone. Isa. 28 :16. I. 

Pet. 2 :6. Eph. 2 :20. 
Commander. Isa. 55 :4. 
Counsellor. Isa. 9 :6. 
Covert from the tempest. Isa. 

32:2. Ps. 61:3. 



Daysman. Job 9 :33. Advo- 
cate. I. John 2 :1. 

Dew unto Israel. Hos. 14 :5. 

Elect. Isa. 42 :1. 

Everlasting Father. Isa. 9 :6. 
I. John 1 :2. 

Foundation. Isa. 28 :16. I. 
Cor. 3 :11. 

Fountain. Zech. 13 :1. Rev. 
21 :6. 

Glory of the Lord. Isa. 33 : 
21;40:5. Phil. 2:11. Jas. 

2 :1. 

God over all. Rom. 9 :5. 
Hiding place. Isa. 32 :2. Col. 

3 '3 

High 'Priest. Heb. 3 :1. 
Holy One. Isa. 41 :14. Acts 3 : 
14. 

Jesus. Mat. 1 :21. 

Just One. Acts 7 :52, 

King. Zech. 9:9. Mat. 21:5. 

I. Tim. 6 :15. 
King of kings. Rev. 19 :16. 
Lamb of God. John 1 :29. 
Leader. Isa. 55 :4. 
Light of the Gentiles. Isa. 

42:6. Luke 2:32. 
Lion of the tribe of Judah. 

Rev. 5 :5. 
Lord of hosts. Isa. 54 :6. I. 

Tim. 6:15. 
Lord of lords. Rev. 19 :16. 
Lord of the sabbath. Mat. 

12 :8. Mark 2 :28. Luke 

6 :5. 

Lord our righteousness. Jer. 

23 :6 ; 33 :16. I. John 2 :1. 
Man Christ Jesus. I. Tim. 

2 :5. 

Man of sorrows. Isa. 53 :3. 
Man of thy right hand. Ps. 

80:17. Col. 3:1. 
Master. John 11 :28. 
Mediator. I. Tim. 2 :5. 
Messenger of the covenant. 

Mai. 3:1. 
Messiah the Prince. Dan. 9 : 

25. 

Mighty God. Isa. 9 :6 : 63 :1. 
Our peace. Eph. 2 :14. 
Prince of peace. Isa. 9 :6. 

Acts 3 :15. Eph. 2 :14. 
Purifier. Mai. 3 :3. Tit. 2 :14. 
Refiner. I. Pet. 1 :7. Mai. 3 :3. 
Redeemer. Job 19 :25. Isa. 59 : 

20; 60:16. Tit. 2:14. 
Refuge. Ps. 46 :1. Heb. 6 :18. 
Rock of offence. Isa. 8 :14. I. 

Pet. 2 :8. 
Root of Jesse. Isa. 11 :10. 
Rose of Sharon. S.of Sol. 2 :1. 
Sanctuary. Isa. 8 :14. Heb. 9. 



Biblical References 



229 



Saviour. Isa. 19 :20 : 60 :16. 

Jer. 14 :8. Luke 2 :11. John 

4 :42. Acts 5 :31 ; 13 :23. I. 

Tim. 4 :10. I. John 4 :14. 
Sceptre out of Israel. Gen 

49 :10. Mfeid. 24 :17. HeD. 

1 

Seed of the woman. Gen. 3 

15. Gal. 3 :16. 
Servant. Isa. 42 :1. 

Sharp sword. Isa. 49 :2. Rev. 

I :16 ; 2 :16. 

Shepherd. Ps. 23 :1. John 

10 :11. I. Pet. 5 :4. 
Shiloh. Gen. 49 :10. 

Son of David. Mat. 9 :27 :12 : 

23 ; 15 :22 ; 20 :30 ; 21 :9. 

Mark 10 :48. Luke 18 :38. 
Son of God. Mat. 4 :3 ; 27 :40. 

Mark 15 :39. Luke 4 :3. 

John 1 :49. I. John 5 :10. 

Rev. 2 :18. 
Son of man. Mat. 8 :20 :9 :6 ; 

II :19 : 12 :8 ; 13 :41 ; 16 :27. 
Mark 8 :31 ; 9 :9, 31 ; 14 :21. 
Luke 12:8: 18:8: 24:7. 
John 3 :14 : 6 :27 ; 13 :31. Rev. 
1:13; 14:14. 

Son of the Highest. Luke 1 : 
32. 

Star out of Jacob. Num. 24 : 
17. Rev. 22 :16. 

Stone, tried stone, precious 
corner stone. Isa. 28 :16. 
Eph. 2:20. 

Stone of stumbling. Isa. 8 :14. 
I. Peter 2:8. 

Sun. of righteousness,. Mai. 
4 :2. Rev. 1 :16 ; 10 :1. 

Wall of fire. Zech. 2 :5. 

Way. Isa. 35 :8. John 14 :6. 

Well of living water. S. of 
Sol. 4 :15. John 4 :14. 

Witness. Rev. 3 :14. 

Wonderful. Isa. 9 :6. I. Tim. 
3 :16. 

Word. John 1 :1. 

Unto those that believe he is 
precious. I. Pet. 2 :7. Alto- 
gether lovely. S. of Sol. 5 : 

16. Chiefest among ten 
thousand. S. of Sol. 5 :10. 
Chief joy. Ps. 137 :6. 
Mighty to save. Isa. 63 :1. 
Ahle to save. Heb. 7 :25. 
The Beloved. Eph. 1:6. S. 
of Sol. 5 :16. 

TYPES OF. 

Abel. Heb. 12 :24. Gen. 4 :8. 
Adam. I. Cor. 15 :22, 45-47. 
Ark. I. Pet. 3 :20-21. Heb. 

11 :7. Gen. 7 :7. 



Brazen serpent. Num. 21 :9. 

John 3 :14. 
Cities of refuge. Num. 35 : 

6-8. Heb. 6:18. 
David. John 7 :42. Ezek. 37 : 

24. 

Isaac. Heb. 11 :18. Jas. 2 :21. 

Gen. 22:9. 
Jacob. Heb. 11 :9. Gen 32 :28. 
Jonah. Mat. 12 :40. Jonah 

1 :17. 

Joseph. Gen. 50 :19-21. Mat. 
5 :44. 

Joshua. Heb. 4 :8. Josh. 1. 
Lamb. John 1 :29-36. Acts 

8 :32. I. Pet. 1 :19. Ex. 29 : 
38. Lev. 4 :32. Num. 6 :12. 

Manna. John 6:31, 50, 58. 

Ex. 16 :35. Deut. 8 :3. 
Melchizedek. Gen. 14 :18 20. 

Heb. 6 :20 ; 7 :1-17. 
Moses. John 3 :14 ; 9 :29. Ex. 

24 :2. 

Noah. Luke 17 :26. Gen. 5 : 
29. 

Offering, burnt. Heb. 10 :8-10. 

Gen. 8:20. 
Offering, peace. Eph. 2 :13. 

Col. 1 :20. Ex. 29 :28. 
Offering, sin. I. John 4 :10. 

Ex. 29:36. 
Passover. I. Cor. 5 :7. Ex. 

12 :26,43. 
Rock in wilderness. Ex. 17 :6. 

I. Cor. 10 :4. 
Samson, Judges 13 :5, 7. Mat. 

2 :23. 

Scapegoat. Lev. 16 :10, 20. 
Isa. 53 :6. Rom. 5 .11. Sol- 
omon. Mat. 12 :42. Luke 11 : 
31. I. Chr. 9 :23. 

Tabernacle. Ex. 25 :9. Heb. 

9 :2-ll. 

Temple. 1 Kings 6 ; 8 :12-21. 
John 2 :19, 21. Mark 14 :58. 

ATONEMENT, THE 
Explained. 

Rom. 5 :8-ll. II. Cor. 5 :18, 19. 
Gal. 1 -A. I. John 2 :2 ; 4 :10. 
Made by Christ. 

John 1 :29. 36. Acts 4 :10. 12. 
Rom. 3 :24. II. Cor. 5 :18. I. 
Thes. 1 :10. 1 Tim. 2 :5, 6. 
Heb. 2:9. I. Pet. 2:24. 
Shows the grace and mercy of 
God. 

Rom. 8:32. Eph. 2:4. 5, 7. 
I. Tim. 2 :4. Heb. 2 :9. 
Shows the love of God. 

Rom. 5 :8. I. John 4 :9. 10. 
Shows the love of Christ. 

John 15 :13. Gal. 2 :20. Eph. 
5 :2, 25. Rev. 1 :5. 



230 



Doctrinal Theology 



The necessity for. 

Isa. 59 :16. Luke 19 :10. Heb. 
9 :22. 

Commemorated in the Lord's Sup- 
per. 

Mat. 26 :26-28. I. Cor. 11 :23-26. 
Reconciles us to God. 

Rom. 5 :10. II. Cor. 5 :18-20. 
Eph. 2 :13-16. Col. 1 :20-22. 
Heb. 2:17. 
Gives access to God. 

Heb. 10:19, 20. 
Justified by. 

Rom. 5 :9. II. Cor. 5 :21. 
Sanctified by. 

II. Chr. 5 :15. Epb. 5 :26. 27. 
Tit. 2:14. Heb. 10:10; 13: 
12. 

Ransomed by. 

Mat. 20:28. Acts 20:28. I. 
Tim. 2 :6. Heb. 9 :12. Rev. 
5 :9. 

Remission of sins by. 

John 1 :29. Rom. 3 :25. Eph. 
1 :7. I. Jobn 1 :7. Rev. 1 :5. 
Reconciled by. 

Rom. 5:10. 
Compare. 

Gen. 4 :4, with Heb. 11 :4. Gen. 
22 :2, with Heb. 11 :17. 19. 
Ex. 12 :5, 11, 14, with I. Cor. 
5 :7. Ex. 24 :8. with Heb. 9 : 
20. Lev. 16 :30, 34, with Heb. 
9 :7, 12, 28. Lev. 17 :11, with 
Heb. 9:22. 

ATONEMENT UNDER THE LAW. 
By sacrifice. 

Ex. 29 :36. Lev. 1 :4, 5 ; 5 :11- 
13. 

By offerings. 

Num. 31 :50. 
By the priests. 

I. Chr. 6 :49. II. Chr. 29 :24. 
Sometimes by the great prophets. 

I. Sam. 7 :9, 10. I. Kings 18 : 
30-39. 
For the congregation. 

Num. 15 :25. II. Chr. 29 :24. 
For the priests. 

Ex. 29 :31-33. Lev. 8 :34. 
For sinners. 

Lev. 4 :20 ; 6 :7. 
For the unclean. 

Lev. 5 :2, 3, 6. 
For the altar. 

Ex. 29 :36, 37. Lev. 16 :18, 19. 
For the holy place. 

Lev. 16:16, 17. 

CALL OF GOD, THE 
To all. 

Isa. 45 :22. Rom. 9 :24. 
Is of grace. 

Gal. 1 :15. II. Tim. 1 :9. 



Is high. 

Phil. 3 :14. 
Heavenly. 

Heb. 3 :1. 
To fellow ship with Christ. 

I. Cor. 1 :9. Eph. 3 :6. 
To peace. 

I. Cor. 7:15. Col. 3:15. 

To the eterenal glory of Christ. 

II. Thes. 2 :14. I. Pet. 5 :10. 
To eternal life. 

I. Tim. 6:12. 
To repentance. 

Mat. 3 :8. Rev. 2 :5. 
To sanctification. 

I. Thes. 4:7. 
To freedom. 

Gal. 5:13. 
Danger of rejecting. 

Isa. 66 :4. John 12 :48. Rev. 
2 :5. 
Instances. 

Noah. Gen. 6 :13. Abraham. 
Gen. 12 :13. Jacob, Gen. 28 : 
12. Moses, Ex. 3 : 7-10. 
Joshua. Num. 27 :18. 23. 
Samuel, I. Sam. 3. Saul, I. 
Sam. 10 :1. David. I. Sam. 
16 :13. Jonah. Jonah 1 :2. 
The apostles. Mat. 4 :18. 
Paul. Acts 9. 
SALVATION 

According to the grace of God. 

II. Tim. 1 :9. Tit. 2 :11. 
According to the mercy of God. 

Ps. 6 :4. Tit. 3 :5. 
All the earth shall see God's. 

Isa. 52 :10. Luke 3 :6. 
To believers. 

Mark 16 :15. 16. 
Belongeth to Jehovah. 

Ps. 3:8. 
Blessedness of publishing. 

Isa 52 :7. Rom. 10 :15. 
Christ the author of. 

Heb. 2 :10 ; 5 :9. 
Confession unto, 

Rom. 10:10. 
Godly sorrow worketh repent- 
ance unto. 

II. Cor. 7:10. 
The gospel the power of God 

unto. 

Rom. 1 :16. I. Cor. 1 :18. 
Of Israel foretold. 

Isa. 35 :4 ; 45 :17. Zech. 9 :16. 
To the Gentiles. 

Rom. 11:11. 
Jehovah is our. 

Ex. 15 :2. 
Jehovah, the God of our. 

I. Chr. 16:35. 
Look unto God for. 

Isa. 45 :22. 



Biblical References 



231 



Must be reborn for. 

John 3 :3. 
Neglected, leaves no escape. 

Heb. 2:2, 3. 
Not by works. 

Rom. 11 :6. Eph. 2 :8. 9. 
Promise of. 

Acts 2 :39. 
The Scriptures make wise unto. 

II. Tim. 3 :15. Jas. 1 :21. 
S7io?<; forfft God's. 

I. Chr. 16 :23. Ps. 96 :2. 
Through Christ. 

Luke 19 :10. Acts 4 :12. 
Through faith in Jesus. 

John 3 :14-17. Acts 16 :30, 31. 
Through the gospel. 

II. Tim. 1:10. 
To be worked out. 

Phil. 2 :12. 
The word of truths the gospel of. 
Eph. 1:13. 

JUSTIFICATION. 
Is of God. 

Isa. 45 :25 : 50 : 8. Rom. 8 :33. 
Is by Christ. 

Isa. 53 : 11. Acts 13 : 39. 
Of doers, not of hearers. 

Rom. 2 : 13, 17-23. 
Not by works of the laiv. 

Gal. 2 : 16. 
7s by the blood of Christ. 

Rom. 4 :25 ; 5 :9. 
Is by grace. 

Rom. 3 : 24. Tit. 3 : 7. 
Is by faith. 

Rom. 3 : 28 ; 4:5; 5:1. 

FAITH. 

All difficulties overcome by. 
Mat. 17 : 20 ; 21 : 21. Mark 9 : 
23. 

Is assurance of things hoped for. 

Heb. 11 : 1. 
Christ the author of. 

Heb. 12:2. 
Commanded. 

Mark 11 : 22. I. John 3 : 23. 
The Gift of God. 

Rom. 12 : 3. Eph. 2:8; 6 : 23. 
J.s precious. 

II. Pet. 1 :1. 
Exhortations to stand fast in. 

I. Cor. 16 :13. Tit. 1 :13. 
Miracles performed through. 

Mat. 9 : 22. Luke 8 : 50. Acts 
3 : 16. 

Shield of the Christian. 

Eph. 6 :16. I. Thes. 5 :8. 
The trial of, is for good. 

II. Thes. 1 :4. Heb. 11 :17. Jas. 
1 : 3, 12. 

Without works is dead. 
Jas. 2 : 17, 20, 26. 



Without love is nothing. 

I. Cor. 13:2. 
One of the three graces. 

I. Cor. 13 :13. 
Brings to the believer. 

Pardon. Acts 10 : 43. 

Forgiveness. Eph. 1 : 7. 

Freedom from sin. Rom. 6 : 4. 

Peace with God. John 14 : 27. 

Hope. Gal. 5 : 5. 

Oneness with Christ. John 
17 :23. 

Victory through Christ. I. Cor. 
15 : 57. 

Eternal life. John 3 : 36 ; 11 : 
26. 

All things. Mat. 21 : 22. Rom. 
8 :32. 

Enables the believers to. 

Stand. II. Cor. 1 :24. 

Live. Rom. 1 : 17. 

Fight. I. Tim. 6:12. 

Overcome. Rom. 8 : 37. 

Walk in the light. Eph. 5 : 8. 

Walk in the spirit. Gal. 5 : 16. 
Makes the believer. 

Accepted. Eph. 1 : 6. 

Complete. Col. 2 : 10. 

Justified. Rom. 5 : 1. 

Sanctified Acts 26 : 18. 

Purified. Acts 15 : 9. 
The Reward of. 

Bread of life. John 6 : 35. 

Crown of life. Rev. 2 : 10. 

New name. Rev. 2 : 17. 
Exemplified. 

Caleb. Num. 13 : 30. Job, Job 
19 : 25. Daniel, Dan. 6 : 10, 
23. Peter, Mat 16 : 16. The 
woman who was a sinner, 
Luke 7 : 50. Nathanael. John 
1 : 49. Samaritan, John 4 : 
39. Martha. John 11 : 27. 
Stephen, Acts 6 : 5. Paul, 
II. Tim. 4 :7. 

FORGIVINESS 
Enjoined. 

Mat. 5 : 23. Mark 11 : 25. 
Of enemies commanded. 

Mat. 5 : 39-48. Luke 6 : 27. 
Christ's example of. 

Luke 23 : 24. Col. 3 : 13. 
Pray for. 

Mat. 6 : 12. 
Promise of. 

II. Chr. 7 :14. Mat. 6 :14, 15. 
Should be boundless. 

Mat. 18 : 22. Luke 17 : 4. 
7s through prayer. 

Jas. 5 : 15. 16. 
7s through Christ. 

Acts 5 : 31. Eph. 1 : 7. 



232 



Doctrinal Theology 



Not for those who blaspheme 
against Holy Spirit. 
Mat. 12 : 31, 32. Mark 3 : 28- 
30. 

Illustrated. 

Mat. 18 : 23-25. 
Instances. 

Joseph. Gen. 50 : 20, 21. David, 

I. Sam. 24 :7. II. Sam. 18 :5. 
Solomon. I. Kings 1 :53. 
Stephen, Acts 7 : 60. Paul, 

II. Tim. 4 :16. 

HOLY SPIRIT, THE 
dittos* 

Holy Spirit. Mat. 28 : 19. 

Mark 3 : 29. 
My Spirit. Gen. 6 : 3. Isa. 30 :1. 
Spirit of adoption. Rom. 8 :15. 
Spirit of Christ. Rom. 8 :9. 

I. Pet. 1 :11. 
Spirit of counsel. Isa. 11 :2. 
Spirit of glory. I. Pet. 4 :14. 
Spirit of God. Gen. 1 :2. Mat. 

3 :16. 

Spirit of grace. Zech. 12 :10. 

Heb. 10:29. 
Spirit of holiness. Rom. 1 :4. 
Spirit of the Lord. Luke 4 :18. 
Spirit of promise. Eph. 1 :13. 
Spirit of truth. John 14 :17 ; 

16 :13. 

Spirit of wisdom. Isa. 11 :2. 

Eph. 1:17. 
Spirit of power and love. II. 

Tim. 1:7. 
Holy One. I. John 2 :20. 
Comforter (paraclete). John 

14:16; 16:7. 
Emblems. 

Breath (or wind), reviving. 

Ezek. 37:5, 9, 10. 
Breath bringing power to give 

absolution. John 20 :22. 
Dew or rain of Hermon. Ps. 

133 :3. 

Sheltering cloud. Isa. 18 :4. 
Dove. Mat. 3:16; 10:16. 
Earnest (or pledge), II. Cor. 

1 :22. Eph. 1 :14. 
Fire, pillar or light. Ex. 13 : 

21. 

Fire, purifying. Mat. 3 :11. 
Guide, into all truth, John 16 : 
13. 

Oil. anointing and consecrat- 
ing. Ex. 29:7. Isa. 61:1. 

Oil of joy for comfort. Isa. 
61 :3. 

Tongues parting asunder like 
as of fire. Acts 2 :3, 6 :11. 
Offices and works. 

Author of life. John 3 :5-8. 
Comforter. John 14 :16, 17. 
Creator. Gen. 1 :2. Job 26 :13. 



Declares the things of Christ. 

John 16:14. 
Diversities of gifts through. 

Mat. 9 :28. I. Cor. 12 :9-ll. 
Guide. John 16:13. 
Helper. Rom. 8 :26. 
Inspirer. II. Tim. 3 :16. 
Intercessor. Rom. 8 :26, 27. 
Justifier. I. Cor. 6:11. 
Quickener. John 1 :12, 13, 32, 

33; 6:63. 
Reminds us of the sayings of 

Christ. John 14 :26. 
Renewer. Tit. 3 :5. 
Reprover. John 16 :8. 
Revealer. Luke 2 :26. Acts 

21 :11. Eph. 3 :5. 
Sanctifier. I. Cor. 6:11. 
Sheds God's love in our hearts. 

Rom. 5 :5. 
Searcher. I. Cor. 2 :10, 13. 
Testifier. John 15 :26. Rom. 

8 :16. 

Way of access. Eph. 2 :18. 
May be grieved. 

Isa. 63:10. Eph. 4:30. 
May be resisted. 

Acts 7:51. 53. 
May be quenched. 

I. Thes. 5 :19, 20. 
May be tried. 

Acts 5 :9. 
The gift of. 

Is an earnest of inheritance. 
II. Cor. 1 :22 ; 5 :5. Eph. 1 :14. 

Is from the Father. Luke 
11 :13. 

Is from Christ. John 20:22. 
Is promised. Isa. 44 :3. Acts 

2:38, 39. 
Is for instruction. Neh. 9 :20. 
Is in answer to prayer. Eph. 

1 :16, 17. 

Is given to the disciples. Acts 

2 :4. 

Is given to the Gentiles. Acts 
10 :44, 45 ; 11 :17 ; 15 :8. 

Can not be bought. Acts 8 :20. 

How given. Acts 8 :17, 18 ; 
19 :6. 
The gifts of. 

Of different kinds. I. Cor. 12 : 
4-7, 11. 

Enumerated. I. Cor. 12 :8-10, 
28. 

Given on the day of Pentecost. 
Acts 2:1-14. 

REPENTANCE. 
What it is. 

Acts 14 :15. I. Thes. 1 :9. 
Commanded by God. 

Acts 17:30. 
Urged. 

Ezek. 14 :6. Acts 2 :38, 3 :19 ; 
8 :22. 



Biblical References 



233 



Christ exalted to give. 

Acts 5 :31. 
Christ calls sinners to. 

Mark 2 :17. Luke 5 :32. 
Forgiveness of sin through. 

I. John 1:9. 

Godly sorrow worketh. 

II. Cor. 7:10. 
Goodness of God leads to. 

Rom. 2 :4. 
Mercy through. 

Prov. 28 :13. 
Preached by Christ. 

Mat. 4:17. Mark 1:15. 
Preached by John the Baptist. 

Mat 3 :2. Mark 1 :4. 
Preached by the Apostles. 

Mark 6 :12. Acts 20 :21. 
Preached in Christ's name. 

Luke 24 :47. 
Promises for. 

Lev. 26:40-42. Deut. 30:1-10. 
Joy in heaven over. 

Luke 15 :7, 10. 
Ye shall all perish except for. 

Luke 13 :3. 
Illustrated. 

The repentant son. Mat. 21 : 
28-29. 

The prodigal son. Luke 15 :17- 
19. 

Instances of. 

David, II. Sam. 12 :13. Ps. 51. 
Job. Job 42 :6. Peter. Mat. 
26 :75. Zacchaeus, Luke 19 : 
8. Corinthians. II. Cor. 7 :9, 
10. 



NEW BIRTH. 

Born anew. 

John 1 :12, 13 ; 3 :3-6. 
Newness of life. 

Rom. 6 :4-6. 
Makes the new man. 

Eph. 4:17-24. Col. 3:10. 
Begotten of Christ. 

I. John 2 :29. 
Begotten unto, by God. 

John 1 :13. I. Pet. 1 :3. 
Through the gospel. 

I. Cor. 4 :15. 
By the word of truth. 

Jas. 1:18. 
By the word of God. 

I. Pet. 1 :23. 



CONVERSION. 
By God. 
I. Kings 18 :37. John 6 :44. Acts 
21 :19. 
By Christ. 

Acts 3 :26. Rom. 15 :18. 
By the Holy Spirit. 
Prov. 1 :23. 



Call to. 

Isa. 1 :16. Mat. 3 :2. Acts 
2 :38. 

Through the scriptures. 

Ps. 19 :7. 
By ministers. 

Acts 26 :18. I. Thes. 1 :9. 
By self examination. 

Ps. 119 :59. Lam. 3 :40. 
Through affliction. 

Ps. 78:34. 
A cause of joy. 

Ezek. 18 :23. Luke 15 :32. Acts 
15 :3. Gal. 1 :23, 24. 
Exhortations to. 

Prov. 1 :23. Isa. 31 :6 ; 55 :7. 
Prayer for. 

Ps. 80 :7; 85:4. Jer. 31:18. 
Lam. 5 :21. 
Instances. 

Of the Gentiles predicted. Isa. 

2 :2 ; 60 :5 ; 66 :12. 
Of the Gentiles fulfilled. Acts 
8 :37 ; 10. Rom. 10 :11. Eph. 
2 :3. 

Of the Jews. Acts 2 :41 ; 4 :32 ; 
6 :7. 

At Pentecost. Acts 2. 

Of the Ethiopian. Acts 8 :26-40. 

Of Paul. Acts 9:1-22. 

ASSURANCE. 

Produced by faith. 

Eph. 3 :12. II. Tim. 1 :12. Heb. 
10 :22. 
Because of Love. 

I. John 3 :14, 19 ; 4 :18. 
The effect of righteousness. 

Isa. 32 :17, 18. 
Of a redeemer. 

Job 19:25. 
Of salvation. 

Isa. 12 :2. 
Of Eternal life. 

I. John 5 :13. 
Of answer to prayer. 

I. John 3 :22 ; 5 :14, 15. 
Exemplified. 

David, Ps. 23 :4 ; 73 :24-26. 
Paul, II. Tim. 1 :12 ; 4 :18. 

ADOPTION. 
As promised. 

Rom. 9 :8. Gal. 3 :29. 
Spiritual (explained). 

John 1 :12. 13. II. Cor. 6 :16, 
18. Gal. 4 :5. Eph. 1 :5 ; 2 : 
11, 12, 13. I. John 3 :1. 
Is by faith. 

Gal. 3:7. 26. 
Is of grace. 

Ezek. 16 :3-6. Rom. 4 :16, 17. 
Eph. 1 :5, 6, 11. 
Through Christ. 

John 1 :12. Gal. 4 :5, 6. Eph. 
1:5. Heb. 2:10. 13. 



234 



Doctrinal Theology 



Redemption of our body is. 

Rom. 8:23. 
Through belief. 

John 1 :12. 
Through love. 

I. John 3 :1. 
Pleaded in prayer. 

Isa. 63 :16. Mat. 6 :9. 
Those led by the spirit receive. 

Rom. 8 :14. 
Of Israel. 

Ex. 4 :22. Jer. 31 :1, 9. Hos. 
11 :1. Rom. 9 :4. 
Blessings of. 

Heirs of God. Rom. 8 :17. Gal. 
3 :29, 4 :7. Eph. 3 :6. 

New name. Num. 6 :27, Isa. 
62 :2. 

No want. Ps. 34 :10. 

Safety. Ps. 121 :7. Prov. 14 : 

26. 
Fruits of. 

Forgiveness. Mat. 6 :14. 
Holiness. II. Cor. 6:17. 18. II. 

Cor. 7 :1. Phil. 2 :15. I. John 

3:2, 3. 

Likeness to God. Mat. 5 :44, 

45, 48. Eph. 5:1. 
Lack of ostentation. Mat. 6 : 

1-4, 6. 18. 
Mercy. Luke 6 :35, 36. 
Peacefulness. Mat. 5 :9. 
Instances. 

Joseph's sons, Gen. 48 :5. 14, 

16, 22. Moses, Ex. 2 :10. 

Esther, Esth. 2 :7. Solomon, 

I. Chr. 28:6. 
Typified. 

Hos. 11 :1. Rom. 9 :4. 

SANCTIFICATION. 
God wills our. 

Rom. 12 :1, 2. I. Thes. 4 :3. 
By Jehovah. 

Ezek. 37 :28. I. Thes. 5 :23. 
By the Holy Spirit. 

Rom. 15 :16. 
7s in Christ. 

I. Cor. 1 :2 ; 6 :11. 

Through the body and blood of 
Christ. 

Heb. 10:10; 13:12. 
Through the word. 

John 17 :17. Eph. 5 :26. 
God has foreknotrledqc of. 

II. Thes. 2:13. I. Pet. 1:2. 
Typified. 

Ex. 13 :2 ; 19 :14. Lev. 27 :14- 
16. 

HOLINESS. 

Belongs to God. 

Isa. 6 :3. Rev. 15 :4. 
Belongs to Christians. 

Rom. 6 .19. Eph. 1 :4. Tit. 1 : 
8. 



Enjoined. 

Lev. 11 :44, 45 ; 20 :7. Eph. 
5 :8. 

Of God is beyond comparison. 

Ex. 15:11. 
God swears by his. 

Ps. 89 :35. Amos 4 :2. 
Saints presented in. 

Col. 1 :22. I. Thes. 3 :13. 
Follow Christ in. 

Heb. 7 :26. I. Pet. 1 :15. 
Worship in. 

I. Cor. 16:29. 
Instances. 

David, Ps. 86 :2. Israel, Jer. 2 :3. 
John the Baptist, Mark 6 : 
20. Paul, I. Thes. 2 :10. 

CHURCH, THE. 

Commencement of the Christian. 

Mat. 16 :18. Acts 2 :37-41, 47. 
General organization of. 

Mat. 18 :17. Acts 14 :23. I. 
Cor. 4 :17. 
Persecuted. 

Acts 8:3. Gal. 1:13. Phil. 
3 :6. 
Saluted. 

Acts 18 :22. Rom 16 :5. 
Described as. 

Believers. Acts 5 :14. 

Body of Christ. Eph. 1 :23. 

Branches of righteousness. 
John 15 :5. 

Brethren. Rom. 8 :29. 

Bride. Rev. 21 :2. 

Building of God. I. Cor. 3 :9. 

Candlestick. Rev. 1 :12, 20. 

Christians. I. Pet. 4 :16. 

City of God. Heb. 12 :22. 

Citizens. Eph. 2 :19. 

First Fruits. Jas. 1 :18. 

Flock of God. Acts 20:28. 

Friends of God. Jas. 2 :23. 

General assembly. Heb. 12 :23. 

Habitation of God. Eph. 2 : 
22. 

Heritage of God. Jer. 12 :7. 
House of God. I. Tim. 3 :15. 
Husbandry of God. I. Cor. 3 :9. 
Heavenly Jerusalem. Heb. 12 : 
22. 

Image of his son. Rom. 8 :29. 
Kingdom of heaven. Mat. 13 : 
38. 

Lamb's wife. Rev. 21 :9. 
Members of Christ. Eph. 5 :30. 
Pillar of truth. I. Tim. 3 :15. 
Portion of Jehovah. Deut. 32 : 
9. 

Temple of God. I. Cor. 3 :16. 
Worshipers. Heb. 10 :2. 

BAPTISM, WATER. 
By John the Baptist. 

Mat. 3 :5-12. John 3 :23. 



Biblical References 



235 



By Christ's disciples. 

John 4 :1, 2. Acts 2 :38-41. 
In the name of the Trinity. 

Mat. 28 :19. 
To individuals. 

Mat. 3 :13, 16. Mark 1 :5. Acts 
2 :41 ; 8 :38 ; 9 :18 ; 19 :5. 
To households. 

Acts 16 :15. I. Cor. 1 :16. 
Appointed. 

Mat. 28 :19, 20. Mark 16 :15, 
16. 

Connected with. 

Repentance. Acts 2 :38. 
Confession of sin. Mat. 3 :6. 
Faith. Acts 18 :8. 

COMMUNION OR THE LORD'S 
SUPPER. 
The first. 

Mat. 26 :26. I. Cor. 11 :23. 
Object of. 

Lnke 22 :19. I. Cor. 11 :24, 26. 
7s communion of the body and 

blood of Christ. 

I. Cor. 10:16. 
Both bread and wine are neces- 

ary. 

Mat. 26 :27. I. Cor. 11 :26. 

Partakers must be able to dis- 
cern the Lord's bodu. 
I. Cor. 11:28-31. 

Partakers cannot drink the cup 
of the Lord and of demons. 
I. Cor. 10:21. 

A sacrament of the early church. 
Acts 2 :42 ; 20 :7. 

Unworthy partakers are guilty 
of the body and blood of Christ. 
I. Cor. 11 :27. 

Unworthy partakers do not dis- 
cern the Lord's body. 
I. Cor. 11:29. 

SABBATH, THE. 
Instituted. 

Gen. 2 :2, 3. Ex. 20 :11. 
Made for man. 

Mark 2 :27. 
The seventh day held as. 

Ex. 20:9, 10, 11. 
The first day of the week to be. 

John 20 :2'6. Acts 20 :7. 
To be kept. 

Lev. 19:3, 30. Ezek. 46:3. 
Blessedness of keeping. 

Isa. 56 :2, 6. 
Promise to those ivho keep. 

Tsa. 58 :13, 14. 
Christ kept. 

Luke 4 :16. 
No burdens carried on. 

Neh. 13 :19. Jer. 17 :21. 
Vo work to be done on. 

Ex. 20 :10. Lev. 23 :3. 



Servants, etc. to rest on. 
Ex. 20:10. Deut. 5:14. 

Necessary wants supplied even 
on. 

Mat. 12 :1-13. Luke 13 :15. 
Lawful to do good on. 

Mat. 12:12.' John 9:14. 
Scriptures read on. 

Acts 13 :14. 15, 27, 44 ; 15 :21. 
Christ taught on. 

Luke 4 :31 ; 6 :6. 
Punishment for profaning. 

Ex. 31 :14, j.5. Num. 15 :32-36. 
Called God's holy day. 

Isa. 58:13. 
Called the Lord's day. 

Rev. 1:10. 
Christ, the Lord of. 

Mark 2 :28. 
Kept, instances. 

Moses, Num. 15 :32-34. Nehe- 
miah, Neh. 13 :15, 21. Paul. 
Acts 13 :14. Disciples, Acts 
16 :13. 

PRAISE. 

Exhortations to (jive, to Ood. 
Ps. 95; 98; 100; 117; 148. 
John 9 :24. 
Jehovah worthy of. 

II. Sam. 22:4. 
Christ toorthy to receive. 

Rev. 5 :12. 
Sacrifice of praise offered to Ood 
through Christ. 
Heb. 13:15. 
Is comely for the upright. 

Ps. 33 :1. 
The cheerful should give. 

Jas. 5 :13. 
Given to God for. 

Deliverance. Ps. 21 :30. 
Exalting the humble. Ps. 113. 
Fidelity. Ps. 99. 
His goodness and power. Ps. 

92 ; 111 ; 136. 
His hearing supplication. Ps. 

28 :6-9 ; 66. 
His justice. Ps. 9. 
His loving kindness. II. Chr. 

20:21. Ps. 108; 138. 
His mercies. Ps. 103. 
His wonderful works. Ps. 135. 
Instances in the Old Testament. 
Melchizedek. Gen. 14 :19, 20. 
Song of Moses, after the pas- 
sage of the Red Sea, Ex. 15 : 
1-19. Of Miriam, Ex. 15 :21. 
Of Deborah, after defeating 
the Canaanites. Judg. 5. Of 
Hannah, I. Sam. 2:1-10. Of 
David celebrating his deliv- 
erance from Saul, II. Sam. 22. 
Of David on carrying the 
Ark to Zion. I. Chr. 16 :8-36. 
Of David, at the end of his 



236 



Doctrinal Theology 



reign, I. Chr. 29 : 10-19. At 
laying the foundation of the 
Temple, Ezra 3 :10, 11. Plac- 
ing the ark in the Temple, 
II. Chr. 5 :13-14. Ezra. Neh. 
8:6. Hezekiah, Isa. 38:19. 
Daniel, Dan. 2 : 20-23. 
Instances in the New Testament. 
Mary (The "Magnificat"). Luke 
1 :46-55. Zacharias (The 
"Benedictus"), Luke 1 :67-79. 
The heavenly host at the 
birth of Christ, Luke 2 :14. 
The shepherds, Luke 2 :20. 
Simeon. Luke 2:28 ("Nunc 
Dimitis") ; Anna, Luke 2 :38. 
The disciples, Luke 19 :37, 
38. The people, at Christ's 
entry into Jerusalem. John 
12 :12, 13. The lame man, 
Acts 3 :8. Paul and Silas, 
Acts 16 :25. 

PRAYER. 
Enjoined. 

Ex. 22:23, 27. Mat. 26:41. 
Luke 18 :1. 
How we should pray. 

Mat. 6 :6, 9. 
Described as. 

Bowing the knees. Eph. 3 :14. 
Calling upon the name of God. 
Gen. 12 :8. Ps. 116 :4. Acts 
22 :16. 

Crying unto heaven. II. Chr. 
32 :20 

Lifting up the soul. Ts. 25 :1. 

Pouring out the heart. Ps. 
62 :8. 
To God. 

Mat. 4 :10. 
To Jesus Christ. 

Luke 23 :42. Acts 7 :59. 
To the Holy Spirit. 

II. Thes. 3 :5. 
Through Christ. 

Eph. 2:18. Heb. 10:19. 
To he acceptable must be. 

Sincere. Heb. 10 :22. 

In Faith. Mat. 7 :7, 8 ; 21 :22. 

In the name of Christ. John 
16:23. 24. Eph. 2:18. 
Different kinds of. 

Secret. Mat. 6 :5-7. 

Private. Ps. 88 :1. I. Thes. 
5 :17. 

Public. Ex. 20 :24. Mat. 12 :9. 
Intercessory. Num. 6 :23. I. 
Tim 2 :1. Jas. 5 :14. 
Without ostentation. 

Mat. 6:5. 
Posture in. 

Kneeling. I. Kings 8 :54. 
Bowing and falling prostrate. 
Gen. 24 :26. Mat. 26 :39. 



Spreading out the hands. I. 
Kings 8 :22. I. Tim. 2 :8. 

Standing. I. Sam. 1:26. Mark 
11 :25. 
The model prayer. 

Mat. 6:9-13. 
Examples of answers. 

Lot, Gen. 19 :19-21. Abraham's 
servant, Gen. 24 :15-27. Ja- 
cob, Gen. 32 :24-30. Moses, 
Ex. 17 : 4-6. Samson, Judg. 
15 :18, 19. Solomon, I. Kings 
3 :9. 12. Hezekiah, II. Kings 
19 :20. Asa, II. ^.hr. 14 :11, 
12. Nehemiah, Neh. 4 :9, 15. 
Job, Job 42 :10. Daniel, Dan. 
9 :20-23. The blind man, Luke 
18 :38 41-43. Thief on the 
cross. Luke 23 :42, 43. Cor- 
nelius, Acts 10 :4, 31. Paul 
and Silas, Acts 16 :25, 26. 

LOVE. 

All things to be done in. 

I. Cor. 16 :14. 
Defined. 

I. Cor. 13 :l-7. 

A fruit of the spirit. 

Gal. 5:22. Col. 1:8. 
God is. 

II. Cor. 13 :11. I. John 4 :8, 9, 
10. 

7s of God. 

I. John 4 :7. 
Never faileth. 

I. Cor. 13 :8, 13. 
Sacrifices profit nothing icithout. 

.1. Cor. 13 :3. 
For Christ. 

Christ first. Mat. 10 :37. 
Prayer for the increase of. 

Phil. 1 :9. 
Promises for those who have. 

II. Tim. 4 :8. Jas. 1 :12. 
Brings forgiveness of sins. 

Luke 7 :47. 
The Father loves those who 

show. John 16 :27. 
Should be incorruptible. Eph. 
6 :24. 

Should be even unto death. 

Acts 21:13. 
God has. Mat. 17 :5. John 5 : 

20. 

Shown by keeping his com- 
mandments. John 14 :15, 21, 
23. 

Instances. Peter, Mat. 17 :4. 
Marv. Mat. 26 :6-13. Joseph 
of Arimathea. Mat. 27 :57- 
60. John 13 :37. Thomas, 
•Tohn 11:16. 
For God. 

His heariner of prayers causes. 
Ps. 116:1. 



Biblical References 



237 



His love for us leads to. I. 

John 4 :19. 
Commanded. Deut. 6 :5 ; 11 :1. 

Jude 21. 
Promised for obedience. Isa. 

56 :6, 7. Jas, 1 :12. 
The first great commandment. 

Mat. 22 :37, 38. 
Love of the world excludes. I. 

John 2 :15. 
All things work together for 

those having. Rom. 8 :28. 
Deliverance because of. Ps. 91 : 

14. 

Preservation because of. Ps, 
145 :20. 

God knows those who have. I. 

Cor. 8 :3. 
Better than sacrifice. Mark 12 : 

33. 
For man. 

The greatest of the Christian 

graces. I. Cor. 13 :13. 
Commanded by Christ. John 

13 :34 ; 15 :12. I. John 3 :23. 
Commanded by God. I. John 

4 :21. 

Enjoined in wives. Eph. 5 :25. 

Col. 3 :19. Tit. 2 :4. 
Towards each other. Rom. 12 : 

10: II. Pet. 1:7. 
Man without love is worthless. 

I. Cor. 13:1. 
Sacrifice without love profiteth 

nothing. I. Cor. 13 :3. 
Better than sacrifice. Mark 

12 :33. 

Shows that we abide in the 
light. I. John 2 :10. 

Shows discipleship with Christ. 
John 13 :35. 

Instances of. 

Joseph. Gen. 45 :15. Ruth, 
Ruth 1 :16, 17. Jonathan, 1 
Sam. 20:17, 41. Obadiah, 
1 Kings 18 :4. Centurion, 
Luke 7 :5. Lydia, Acts 16 : 
15. Aquilla, Rom. 16 :3, 4. 
Paul. II. Cor. 6 :11, 12. Epaph- 
roditus, Phil. 2:25. 26, 30. 

MINISTERS. 

Christ himself a minister. 

Mat. 20:28. 
Named the priests of Jehovah. 

Isa. 61 :6. 
Ambassadors on behalf of Christ. 

II. Cor. 5 :20. 
Servants of God. 

Titus 1 :1. Jas. 1 :1. 
Servants for Jesus' sake. 

II. Cor. 4 :5. 
Called by Cod. 

Ex. 28 :1. Heb. 5 :4 . 
Sent forth by the Holy Spirit. 

Acts 13 :24. 



Bishops should be blameless. 

I. Tim. 3 :2. 
Bishops are not to be self-ivilled. 

Titus 1 :7-9. 
Their lips should keep knoioledge. 

Mai. 2 :7. 
Should. 

Be an example to their flock. 
Phil. 3 :17. II. Thes. 3 :9. I. 
Tim. 4 :12. I. Pet. 5 :3. 

Not be ashamed of the testi- 
mony of the Lord. II. Tim. 
1 :8. 

Not be negligent. II. Cor. 6 :3- 
10. 

Not seek their own profit. I. 
Cor. 10:33. 

Be patient. Jas. 5 :8-ll. 

Be sober minded. Titus 2 :5. 

Turn away from profane bab- 
blings. I. Tim. 6 :20. 
Their duties. 

To preach. Mat. 10 :7 ; 28 :19, 
20. II. Tim. 4 :1, 2. 

To take heed of the ministry 
received in the Lord. Col. 
4 :17. 

To comfort their people. I. 

Thes. 3:2. 
To exhort and reprove. Tit. 2 : 

15. 

To feed the church. Acts 20 : 

28. 

Should preach. 

Jesus Christ. Acts 8 : 32-35. I. 

Cor. 2 :2. 
The gospel. I. Cor. 9 :16. 
With boldness. Mat. 10 :27, 

28. II. Cor. 3 :12. 
In love Phil. 1 :15-17. 
In sincerity. II. Cor. 2 :17 ; 4 :2. 

1 Thes. 2 :3-5. 
Their people should. 

Imitate the faith of. Heb. 13 : 
7. 

Be in subjection to. I. Cor. 16 : 
6. 

Esteem them. I. Thes. 5 :12, 13. 
Pray for the increase of. Mat. 
9 :38. 

Pray for. Rom. 15 :30. 
Worthy of honor and obedience. 

I. Thes. 5 :12, 13. I. Tim. 5 :17. 
Heb. 13 :17. 

Their reward. 

Mat. 24 :45-47. I. Cor. 3 :xl ; 
9 :17, 18. 
Their joy. 

II. Cor. 2 :3. Phil 2 :2. I. Thes. 

2 :19-20. 
Instances of the faithful. 

The eleven apostles, Mat. 28 : 
16-19. The seventy, Luke 10 : 
1, 17. Matthias. Acts 1:26. 
Philip, Acts 8 :5. Paul, Acts 
28 :31. Titus, Tit. 1 :5. 



238 



Doctrinal Theology 



MISSIONARIES. 
Christ sent by God. 

Isa. 61 :l-3. Luke 4 :18. John 
3 :17. 
Christ sends. 

Mat. 28 : 18-20. Mark 3 :14 ; 
6:7: 16 :15. Acts 1 :8. 
Exhortations to all to be. 

I. dir. 16 :23, 24. Ps. 96 :3. 
Isa. 43 :6. Mark 13 :10. 
Christ's commands to the seventy. 

Luke 10:4-16. 
The Holy Spirit in. 

Luke 4 :18. John 20 :22. Acts 
1 :8. 

Encouragement to. 

Jer. 1 :7-9. Jas. 5 :18, 19. 
Blessedness of. 

Isa. 52 :7. Rom. 10 :15. 
Pray for 

Eph. 6 :18, 19. Col. 4 :3. 
By preaching. 

Mark 16 :15. Luke 24 :47. Acts 
8 :5. 
By reasoning. 

Acts 18 :4, 19 ; 19 :8, 9. 
By testifying. 

Acts 8 :25 ; 10 :42 ; 28 :23. 
Instances. 

Christ, Mat. 4 :23 ; 9 :35. Luke 
8 :1. Jonah, Jon. 1-4. The 
disciples. Mat. 28 :18-20. The 
Gerasene demoniac, Mark 5 : 
20. The seventy sent forth, 
Luke 10 :1-17. Andrew, John 
1 :41, 42. Philip, John 1 :46. 
Acts 8 :5. 6, 26-40. The wo- 
man of Samaria, John 4 :28, 
29. Peter and John, Acts 
8 :14. Paul, Acts 9 :20, 21 ; 
17 :16-34. Paul and Barna- 
bas. Acts 13 :4-52 ; 14. Paul 
and Silas, Acts 15 :41. A- 
pollos, Acts 8 :28. Teter, 
Acts 10: 23-47. 

PREACHING. 

Of the gospel urged by Christ. 
Mark 16 :15. 

Of Christ concerning "The gos- 
pel of the Kingdom of God." 
Mark 1 :14, 15 : 2 :2. Luke 8 : 
1. 

Of Christ concerning repentance. 

Mat. 4 :17. Mark 1 :15. 
Of John the Baptist concerning 

repentance. 

Mat. 3 :2. Mark 1 :4. 15. Luke 
3 :3. 

Of the apostles concerning repent- 
ance. 

Mark 6 :12. 
Repentance the subject of Jonah's. 
Jon. 3. 

Repentance the subject of Peter's. 
Acts 2 :38, 39. 



Christ crucified and risen, the 

subject of Paul's. 

Acts 17 :3. 
Instances of. 

Solomon, Eccl. 1 :1. Ezra, Neh. 
8 :4. Jesus Christ, Mat. 5. 
The apostles, Acts 16 :20. 
Stephen, Acts 7 :2. Philip, 
Acts 8 :35. Paul, Acts 20 :7. 
Instances of the efficacy of. 

Ezra's, Neh, 8 :12. Jonah's, 
Jon. 3 :4, 5. Peter's, Acts 
2 :41 ; 4 :4 ; 10 :44. Philip's. 
Acts, 8 :5, 6. Lydia, Acts 
16 :14. Paul at Ephesus, 
Acts 19 :19. 

DEATH. 

Common lot of all. 

Eccl. 8 :8. Heb. 9 :27. 
Robs of earthly possessions. 

Job 1 :21. I. Tim. 6 :7. 
No knowledge after. 

Eccl. 9 :10. 
Described as. 

Being cut down. Job 14 :2. 
Departing. Phil. 1 :23. 
The earthly house of our taber- 
nacle being dissolved. II. Cor. 
5 :1. 

Fleeing as a shadow. Job 14 : 
2. 

Gathering to our people. Gen. 
49 :33. 

God requiring the soul. Luke 
12 :20. 

Going down to silence. Ps. 115 : 
17. 

Going the way whence there is 

no return. Job 16 :22. 
Putting off my tabernacle. II. 

Pet. 1 :14. 
Returning to dust. Gen. 3 :19. 

Ps. 104:29. 
A sleep. Deut. 31 :16. John 

11 :11. 

Giving up the Ghost. Gen. 49 : 
33. Acts 5 :10. 
Exempted from. 

Enoch, Gen. 5 :24. Elijah, II. 
Kings 2 :11. 
Overcome by Christ. 

Rom. 6 :9. II. Tim. 1 :10. Heb. 
2 :15. 
Prepare for. 

Ii. Kings 20 :1. 
Resurrection from, for all. 

Acts 24 :15. 
Result of Adam's sin. 

Gen. 2 :17 : 3 :19. Rom 5 :12. 
Unknown in heaven. 

Luke 20 :36. Rev. 21 :4. 
Eternal is called. 

Everlasting contempt. Dan. 
12 :2. 



Biblical References 



239 



Destruction. Rom. 9 :22. II. 

Thes. 1:9. 
The wrath to come. I. Thes. 1 : 

10. 

The second death. Rev. 2 :11. 
A resurrection of judgment. 

John 5 :29. 
A resurrection to shame, etc. 

Dan. 12 :2. 
Judgment of hell. Mat. 23 :33. 
Eternal punishment. Mat. 25 :46 
Eternal is described as. 

Destruction from God. II. Thes. 

1 :9. 

Society with the devil, etc. 

Mat. 25 :41. 
A lake of fire. Rev. 19 :20 ; 

21 :8. 

Outer darkness. Mat. 25 :30. 
Blackness of darkness. II. Pet. 
2 :17. 

Indignation, wrath, etc. Rom. 
2 :8, 9. 

The result of sin. Rom. 6 :16, 

21 ; 8 :13. Jas. 1 :15. 
Salvation from, only by Christ. 

John 3 :16 : 8 :51. Acts 4 :12. 
The wages of sin. Rom. 6 :23. 

Illus. Luke 16 :23-26. 
Spiritual. 

Is separation from God. Eph. 

41 :8. 

Comes through walking in sin. 
Eph. 2 :1. Col. 2 :13. 

Christ delivers from. John 5 : 
24, 25. Eph. 2 :5. 

Brotherly love, a proof of. be- 
ing raised from. I. John 3 :14. 

By nature all men are subject 
to. Rom. 6 :13 ; 8 :6. 

Unbelief in Christ. John 3 :36. 
I. John 5 :12. 

DEATH OF THE RIGHTEOUS. 

Blessed. 

Rev. 14 :13. 

God is with them. 
Ps. 23 :4. 

7s precious in the sight of Jeho- 
vah. 

Ps. 116 :15. 
Taken away from the evil to come. 

II. Kings 22 :20. Isa. 57 :1. 
Brings comfort. 

Luke 16 :25. 

Job 3 :17. II. Thes. 1 :7. 
Leads to a crown of life. 

II. Tim. 4 :8. Rev. 2 :10. 
Instances. 

Abraham, Gen. 25 :8. Isaac, 
Gen. 35 :29. Jacob, Gen. 49 : 
33. Aaron, Num. 20 :23-28. 
Moses, Deut. 24 :5. Joshua, 
Josh. 24 :29. David, I. Kings 
2 :10. Elisha, II. Kings 13 : 



14. Stephen, Acts 7 :60. Dor- 
cas, Acts 9 :37. 

DEATH OF THE WICKED. 
Jehovah finds no pleasure in. 

Ezek. 18:23. 
7s sudden. 

Job. 21 :13. Prov. 29 :1. Luke 
12 :19, 20. 
7s in sin. 

Ezek. 3 :19. John 8 :21. 
Leaves no expectation. 

Prov. 11 :7. 
Followed by punishment. 

Mat. 25 :41-46. Luke 16 :22- 
29. 
Instances. 

The flood, Gen. 6-8. Sodom and 
Gomorrah, Gen. 19 :24-25. 28. 
29. Nadab and Abihu, Lev. 
10 :1. 2. Num 3 :4. Hophni 
and Phineas. I. Sam. 4 :11. 
Absalom, II. Sam. 18 :9, 14. 
Ahab. I. Kings 22 :34. Jeze- 
bel, II. Kings 9 :33. Haman, 
Esth. 7 :10. Belshazzar, Dan. 
5 :30. Judas. Mat. 27 :5. Acts 
1 :18. Ananias and Sapphira, 
Acts 5 :5, 9, 10. Herod, Acts 
12 :23. 

SECOND COMING OF CHRIST. 
Time known only to God. 

Mat. 24 :36. Mark 13 :32. 
Declared by Christ himself. 

Mat. 25 :31. John 14 :3. 
Declared by angels. 

Acts 1:10, 11. 
Foretold by the apostles. 

Acts 3 :20. I. Tim. 6 :14. 
Blessedness of watching for. 

Mat. 24 :46. Luke 12 :37, 38. 
Signs or. 

Mat. 24. 
Accompanied by anqels. 

Mat. 16:27; 25:31. Mark 8: 
68. 

Without warning. 

Mat. 24 :44. I. Thes. 5 :2. 
The elements dissolved at. 

II. Pet. 3 :10, 12. 
The resurrection of the dead at. 

I. Tnes. 4:16. (See resurrec- 
tion.) 

Is not for atonement. 

Heb. 9:28. 
7s to judge. 

ii. Tim. 4 :1. Rev. 20 :11-13. 
7s to establish his kingdom. 

Isa. 24 :23. Rev. 11 :15. 
7s to bring to light hidden things. 

I. Cor. 4 :5. 

7s for his glorification. 

II. Thes. 1:10. 
Abolishes death. 

I. Cor. 15 :24-26. 



240 



Doctrinal Theology 



Every eye shall see Christ at. 
Rev. 1 :7. 

RESURRECTION. 
Explained. 

I. Cor. 15 :35-49. 
Foretold. 

Job 19 :26. Isa. 26 :19. Dan. 
12 :2. 

Shall be of all dead. 

John 5 :28. Acts 24 :15. 
A first principle of Christ. 

I. Cor. 15 14. Heb. 6 :1, 2. 
Believed by some Jews. 

John 11:24. Heb. 11:35. 
Denied by the Sadducees. 

Mat. 22 :23. Luke 20 :27. Acts 
23 :8. 
Proved by Christ. 

Mat. 22 :29-32. John 5 :28, 29. 
Proved by the miracles of Christ. 

Mat. 9 :24, 25. Luke 7 :14-15. 
John 11 :44. 
Proved by the resurrection of 

Christ. 

I. Cor. 15:12-20. 
Of Christ for our justification. 

Rom. 4 :25. 
The character of life after. 

Mat. 22 :30. Luke 20 :27-36. 
John 14 :2. 
The nature of the bodn after. 

I. Cor. 15 :42-54. II. Cor. 5 :l-4. 
Blessedness of sharing the first. 

Rev. 20:6. 
Of judgment for evil doers. 

John 5 :29. 
The apostles preached the doc- 
trine of. 

Acts 4 :2 ; 24 :15. 
Some mocked at. 

Acts 17 :32. 
This doctrine caused dissension. 

Acts 23 :6-10. 
Instances. 

Mat. 27:52. 53. Of Christ. 
(See Christ.) 

JUDGMENT, THE. 
Foretold. 

1 Chr. 16 :33. Eccl. 3 :17. Rom. 
2 :16. 

At the coming of Christ. 

Mat. 35 :21. II. Tim. 4 :1. 
By Christ. 

John 5 :22. 27. Acts 10 :42. 
Unto all men. 

Heb. 9 :27. I. Pet. 4 :5. 
By the law of Moses, by con- 
science and the gospel. 

Rom. 2 :12-16. 
For all thoughts. 

Eccl. 12 :14. I. Cor. 4 :5. 
For all words. 

Mat. 12:36, 37. Jude 15. 



For all works. 

Eccl. 11:9. Rev. 20:13. 
Thoughts of, lead to repentance. 

Acts 17 :30, 31. 
The righteous rewarded at. 

Mat. 25 :33-37. II. Tim. 4 :8. 
The wicked punished at. 

Mat. 7 :22, 23 ; 25 :41. 

LIFE ETERNAL. 

Brought by Christ. John 6 : 

68. II. Tim. 1 :10. 
Christ is. John 1 :2 ; 5 :20. 
To know God and Christ is. 

John 17:3. 
Through Christ. John 6 :27, 

10 :28. 

Through drinking the living 
water. John 4 : 10-14. 

Through eating the living 
bread. John 6 :50-58. 

Gift of God is. Rom. 6 :23. 

In Christ. I. John 5 :11. 

To those given to Christ. John 
17 :2. 

To those that seek incorrup- 

tion. Rom. 2 :7. 
To believers in Christ. John 

3 :15, 16 ; 6 :40, 47. 
To believers in God. John 5 : 

24. 

To those hating life in this 
world. John 12 :25. 

The promise of. I. Tim. 4 :8. 
I. John 2 :25. 

The hope for. Tit. 1 :2 ; 3 :7. 

The inheritance of. Mat. 19 : 
29. 

Lay hold of. I. Tim. 6 :12. 

HEAVEN. 

God's creation. 

Gen. 1:1. 
The dwellinq place of Jehovah. 
I. Kings 8 :30. Mat. 6 :9. John 
14 :2. 

The kingdom of Christ and God. 

Eph. 5 :5. 
Christ came from. 

John 3 :13, 31 ; 6 :38. 
Christ ascended into. 

Luke 24 :51. 
Christ shall come again from. 

Mat. 24 :30. Mark 14 :62. 
All authority given to Christ in. 

Mat. 28 :18. I. Pet. 3 :22. 
Enoch and Elijah were translated 

into. 

Gen. 5 :24. II. Kings 2 :11. 
Happiness to those in. 

Rev. 14 :13 ; 22 :3. 
Is a rest. 

Heb. 4:9. 
Is an inheritance. 

Col. 1 :12. I. Pet. 1 :3-5. 



Biblical References 



241 



Lay up treasure in. 

Mat. 6 :20. Luke 12 :33. 

Promised to faithful servants. 
Mat. 25 :34. 

For the poor in spirit. 
Mat. 5 :3. 

For those persecuted for right- 
eousness. 
Mat. 5 :10-12. 

Not for the wicked. 

Gal. 5:21. I. Cor. 6:9, 10. 
Rev. 22:15. 

HELL. 

(New Testament Hades.) 
(Old Testament Gehenna.) 
Capernaum brought down to. 

Mat. 11:23. 
Christ descended into. 
Acts 2 :31. 



Shall not prevail against the 

church. 

Mat. 16:18. 
To be feared. 

Mat. 18:8, 9. 
Is outer darkness. 

Mat. 8:11-12; 22:13. 
A fiery furnace. 

Mat. 13 :38-50. Mark 9 :43. 
The punishment of, everlasting. 

Mat. 25 :41-46. Rev. 14 :11. 
The future abode of the wicked. 

Ps. 9 :17. Prov. 5 :5. Rev. 21 : 
8. 

False prophets, etc., cast into. 

Rev. 19:20; 20:10. 
Sinning angels cast into. 

II. Pet. 2 :4. Jude 6. 
Illustrated. 

The rich man. Luke 16:23-31. 



242 



Doctrinal Theology 



NOT A POSTSCRIPT. 



This little addition is not exactly a postscript. As the 
printer looked over the metal pages of this book, he stated 
that a few additional pages to fill out the last signature 
would be an accommodation to him. As precedent no 
longer rules from its ancestral throne as in time past, it 
was decided to improve the space allotted. 

A few words as to theory and practice, or science and 
art, as bearing on religion, may be in place. Almost all 
persons are advocating the practice of religion, while per- 
haps three-fourths of the number are disparaging theology, 
or dogma, as they are pleased to call it. This may be in 
retaliation against theology for its long relative neglect of 
the practical concerns of men. Can it be that while the 
great arts such as agriculture, commerce, engineering, medi- 
cine, music, and architecture have back of them profound 
and elaborate theoretical elements, religion is an exception 
to all this? It might be to the praise of the Maker of men 
that in a matter of such great importance to all men as 
religion, it should be possible for the low and the high, the 
child and the sage, to worship and serve acceptably. Even 
so, but there must be great underlying principles, the knowl- 
edge of which marks the state of maturity, and provides the 
foundation for the largest and most permanent results. 
Christianity has a place for babes, but babyhood carried for- 
ward into senility and the grave would present a sad picture 
of arrested development and thwarted destiny. The 
religion of the Bible is a religion of truth, truth the more 
it is used the more it must be replaced and added to. Reli- 



Doctrinal Theology 



243 



gion, therefore, as a part to be performed by every one, and 

as the basis of all that is highest and best, is not a science- 
less anomaly. 

Without reference to the question whether at the stage 
of rudamental beginnings practice or theory is first, cer- 
tainly theory is logically first, and in much all along the way 
is actually first. Theology as a science corresponds to re- 
ligion as practice or an art. In our day when in all lines 
we are seeking with clear consciousness to know our 
place and plan and build our future, it ill becomes us to laud 
religion and plead ignorance of its principles, or doubt or be 
oblivious as to the existence of such principles. 

How, then, shall theology look upon practice and life? 
Its first aim has in view its own correctness and complete- 
ness. In this it is not unlike other sciences. A writer on 
sociology says : "To the unreflecting, science often seems 
indifferent to its appropriate art . . . There is a 
certain sense in which any science, especially in its forma- 
tion period, must seem, and to a certain extent must be, 
unsympathetic toward immediate practice." As Professor 
Xewcomb says, "Science must be left free to be scientific." 
While the boy on the farm may desire to ride the young 
colts, the father, with a vision of sway-back horses before 
him, will prudently restrain him. When the colts are 
stronger or have become horses, they may be saddled or har- 
nessed and made to serve at will. It is not strange, there- 
fore, that writers on theology may have become unduly 
one-sided in looking to the demands of their own science. 
Possibly they should show that they remain theologians by 
being steadfast to their task even when their confidence in 
the developed character of their science makes them anxious 
to turn it to account for regenerating and building up life. 



244 



Doctrinal Theology 



We all recognize the wild rush to the practical side. Is 
it possible to make it clear that this condition or movement 
of things makes it all the more imperative that the theologian 
and the Christian minister thoroughly know fundamental 
principles and their Bibles ? God and the great laity among 
men demand that they be not blind leaders. 

With the position and duty of those who represent the 
side of theology made clear, let us look with the utmost 
sympathy possible toward the present-day movement toward 
practice. 

Christianity, which all along has been trying to take a 
world-view, is surprised to find itself included in a new 
world-view entered into and shared by thinking and serious 
men everywhere. Men are becoming conscious as never 
before and this consciousness is remaking and directing 
the fortunes of the race. Things of which the church had 
an imagined monopoly and burdens which the church 
was left to bear alone are fast becoming the property and 
concern of all. 

The conserving of our natural resources leads to the 
thought of conserving our human resources. Persons are 
being recognized as of more importance than things. Pa- 
triotic, economic, and health interests assert themselves. 
The efficiency movement and welfare work must look into 
ultimate conditions. Things belonging to the family are 
found to be interests of the community. What was praised 
as charity must now give place to justice. The well-mean- 
ing thought for defectives, dependents and delinquents now 
demands that there be no such classes. The big brother 
and big sister movements seek to remove the pitfalls between 
the innocence of childhood and the estate of manhood and 
womanhood. Knowing and intending it, or not knowing 



Doctrinal Theology 



245 



and intending it, those who are prompted by these various 
views and purposes are bound to ask what light and strength 
or conserving power Christianity may have to give. Some 
of us will have a strange feeling when we find that we have 
companionship and help of which we were before unaware. 
We may resent the insistance of others to interpret and 
apply that which we have imagined ourselves to hold by 
an exclusive right. It looks as though a new alignment is 
to take the place of the old. It is rather one alignment 
taking the place of many. If as Christians we should stand 
aloof it might be that the case would be that of Christianity 
repudiating her own offspring. As time passes there 
will be much breaking up, many persons set adrift, much 
danger from seen and unseen sources. Who shall have the 
knowledge, wisdom, and strength to be the pilots and 
guardians in these times of opportunity and hazard? Surely 
our Christian scholars and ministers ought to have chart 
and compass and a clear view of the stars for their responsi- 
ble task. 

The old days when men built better than they knew do 
not seem to have a successor of their class. Yet there al- 
ways were prophet-builders, but men in general now are 
fashioning the future according to conscious ideals with the 
precision and directness of an art. And yet the surprises 
of the future in new factors working together and in results 
not dreamed of, may surpass the surprises of the past, even 
as the conscious building of the present surpasses the con- 
scious building of the past. As the interests of men be- 
come more unified and complex a higher grade of men and 
of equipment becomes necessary. 

Lest we become visionary and fail of what we might ac- 
complish, we must not forget the hard conditions that must 



246 



Doctrinal Theology 



be met, the inertia that must be overcome, and the evil that 
must be extirpated and destroyed. Knowledge will pave 
the way for transforming influences and agencies, but knowl- 
edge has no necessary constraining power over human wills. 
Depravity and selfishness are everywhere hard and stubborn 
facts. Yet the relative triumph that is possible, and we 
believe will surely be attained, will constitute the kingdom 
of truth and righteousness. 

The nature and practical tasks of Christianity may be in- 
dicated by the following diagram : 



Ethical philosophy 
Rational progress 



Christianity- 



Religion 



SCOPE AND TASK OF CHRISTIANITY. 

The account of the origin and development of religion as 
given on page twenty-nine need not be changed, but ele- 
ments having a strictly human development and pertaining 
to human relationships may be distinguished in a measure 
from definite religious elements, which look directly toward 
God. The history of these two lines has not always shown 
them as complemental to each other. Religion at some times 
has been largely a matter of charms and incantations. 
Likewise morality and human advancement in general have 
often been put on strictly natural ground. It may be 
said that Judaism promoted righteousness. This is true, 
but it developed no specific philosophy of human conduct. 
Some one has said that we might as well speak of a round 
square as of a Jewish philosopher. Christ came in the 
fullness of time. He could not come until the two lines of 
preparation — in Judaism and in Gentile attainment — were 



Doctrinal Theology 



247 



complete. A distinguished church historian has said, 
''Judaism prepared salvation for man and heathenism pre- 
pared man for salvation." 

Of course, if we should give theology the broad scope in- 
cluding the truth as to God and his relation to the universe 
and the truth as to man and his relations to God and his own 
fellow beings, and then make religion the experience and 
practice corresponding thereto, religion would include all 
that is included in the two lines above indicated. But as 
in development these have been in a measure distinct, we may 
recognize this actual distinctness. Then we may see the 
uniqueness and distinguished claims of Christianity in that 
it brings these two sides into their proper union with each 
other, with all the light and motive and power supplied by 
Christ himself. Dr. George P. Fisher says, "Christianity 
is something besides religion." It includes all of the proper 
development of the past. It furnishes the living principle 
by which future progress is to be promoted and conserved 
and incorporated into itself. Dr. Samuel Harris states the 
case as follows : "Christ, thus bringing the divine into the 
human, in illuminating and renovating man takes up and 
vitalizes all spiritual truth and motives of other religions 
and of the ethnic philosophies." 

In the deepest insight of any people, religion will be recog- 
nized as vital to every interest of man, and in the world- 
view of all the people of our earth, Christianity will be found 
through ultimate agreement in judgment and action, the 
one religion to meet all of the requirements of men and at 
the same time all of the claims of God. 

We are well aware of the nature of Christianity as a 
religion of salvation. Yet a New Testament writer claims 
everything good and worthy as the proper accompaniment of 



248 



Doctrinal Theology 



salvation. "But, beloved, we are persuaded better things 
of you, and the things that accompany salvation." (Heb. 
VI., 9.) See also the marvelous catalogue of goals named by 
Paul in the eighth verse of the fourth chapter of Philip- 
pians — "Finally, brethren, whatsoever things are true, what- 
soever things are honorable, whatsoever things are just, 
whatsoever things are pure, whatsoever things are lovely, 
whatsoever things are of good report ; if there be any virtue, 
and if there be any praise, think on these things." This 
scripture statement of the principles of reason recognizes all 
of the lines of human progress as distinctively Christian. 

To know all of Christianity we must look backward to 
early beginnings as well as forward to ultimate outgrowths. 
Eusebius in his "Evangelica Praeparatio" traces the prepara- 
tion for the gospel in pre-Christian thought. Many writers 
have portrayed the providential preparation of the world for 
Christ. Perhaps the title already used — prevenient grace — 
best indicates the various lines of providential preparation 
and also the quickening of the dormant germs of religion 
in the minds of all men everywhere. Thus the theory and 
the scope of Christianity must be vindicated in a complete 
world-dominion. 

After the complete victory of the combined states of 
Greece over the great empire of Persia, various rewards 
were apportioned for valor and skill. The various com- 
manders were to decide by their votes who among them- 
selves should be recipients of first and second honors. Each 
commander, according to Herodotus, voted for himself as 
entitled to first honors, while the great majority voted for 
Themistocles, the chief Athenian commander, for second 
honors. No one would be in doubt as to the one to whom 
the pre-eminence belonged. Christians, of course, are not 



Doctrinal Theology 



249 



in doubt as to the character and claims of their religion. 
The votaries of other religions, while insisting on their own 
preferences, do not expect any one of their own religions 
to become universal. They all declare that Christianity is 
the only religion adapted to universality. From now on, 
practical tests, along with scientific presentation and vindi- 
cation, will more and more make the Christian religion, the 
religion which is the second preference of the various non- 
Christian peoples, the religion of all of the peoples of 
the earth. 



INDEX. 



Abilitv. natural and moral... 

76, 96 

Absoluteness of God. 18, 19, 72, 81 

Adoption 136 

Abelard 113 

Advent. Christ's second 

205, 208 

Agnosticism 24 

Angels 89 

An s elm on the atonement... 

116 

Anthropology 89 

Apollinarianism 102 

Apologetics 39 

Apocrypha, the 65, 180 

A posterori elements. . .9, 10, 19 

Apostolicity 157 

A priori elements 9, 19 

Arguments for the existence of 
God- 
Anthropological 17 

Cosmological 17 

Physico-theological 17 

Arminianism 122 

Atheism 25 

Foster, John, on 25 

Atonement 108 

Theories of 112 

Universality of 118 

Attributes, divine 70 

Classification of 71 

Westminster statement of. 70 
Attributes of the church... 157 
Augustine, 

On the millennium 204 

On the soul's need of God. 

69 

Authoritv in religion 

9, 54, 57, 61, 63, 64, 68 



Bacon, on effect of learning. 

25 

Balanced character of Christ 

47, 103 

Balanced character of the 

Scriptures 50 

Baptism 171 

Errors regarding 185, 186 

John's baptism 182 

Of proserytes 182 

Relation to ceremonial 

purifications _ 178, 185 

Relation to circumcision. . 1715 

Symbolizes truth 173, 174 

Beet, A. J 65 

Belief and knowledge. .5, 9, 67 
Bible. See Scriptures. 

Bible and missions 187 

Biblical theology 36 

Bibliography 35, 67 

Bi-polar truth 

10, 11, 105, 106, 216 

Books, recent on theologv by — 

Beckwith, C. A 62 

Beet, J. A 65 

Brown, W. A 64 

Clark, W. N 55 

Curtis, O. A 58 

Harris, Samuel 55 

King, William Churchill.. 57 

McConnell, F. J 66 

Sheldon, Henry C 58 

Strong, A. H 66 

Books, sacred, of ethnic 

religions 26, 27 

Brahmanism 26 

Buddhism 26 

Butler, Joseph, on failure 
of men 207 



251 



252 



Doctrinal Theology 



On immoral temper 23 

On natural consequence. .215 

Bushnell, on atonement 114 

On deity of Christ 48 

Calvinism 121 

Canon, the 37 

Catholicity 157 

Castle, N., on sanctification .. 140 

Cause, efficient 22 

Final 22 

Certainty and necessity .... 73 

Chalcedon, council of 104 

Formula of 101 

Character, permanence of... 217 
Chart of theological field. 33, 42 

Christ, atonement by 108 

Deity of 47, 79, 103 

Humanity of 102 

The great credential 47 

Christian religion 28, 30, 31 

The absolute religion . . 28, 249 
Christianity not a borrower. 31 

Christology 100 

Church, authorization of... 151 

Attributes of 157 

Denomination 164 

Notes of 156 

Churchill, Winston 68 

Civilization, advancement of. 208 

Clark, Francis 48 

Coercive truth 10, 59 

Commission, the great 189 

Comparative religion 25 

Confucianism 27 

Conscious anticipation of 

the future 198, 244, 245 

Consciousness, Christian .... 14 

Religious 13 

Consecration 137 

Conservation 85, 86 

Conversion, 133 

Creation, primary 82 

Secondary 83 

Credential, Christ the great. 47 

Creeds 159 

Criticism, higher and lower.. 37 



Death 193 

Proleptic view of 193 

Decrees, the divine 122 

Depravity, human 95, 96 

Relation of evolution to . . . 

62, 63, 93, 95 

Descent of Christ into hades. 196 
Despair of spiritual triumph. 199 

Design 17, 21 

Diagrams made use of — 
Absolute shown to be 

personal 19 

Chart of theological field, 

next to front cover. 
Distinctive and overlapping 

parts 54 

Divine attributes 71 

Evangelical conversion 134 

Grounds for belief in God 16 
Human and divine in Christ 

105 

Justification and regenera- 
tion 133 

Objective and subjective in 

doctrine 130 

Origin and relations of 

religions 29 

Prevenient grace and 

acceptance of Christ .... 97 
Relation of spiritual bless- 
ings . . . ; 136 

Sanctification and holi- 
ness 138 

Scope of Christianity. .. .246 

Sin and atonement 113 

Source of God's action 77 

The decrees 122 

The last things 194 

Trinity of being and modes 81 
True and false objects of 

worship 15 

Diagrams, purpose of. . .3, 18, 80 

Dichotomy 91 

Divine sensibility 73 

Discipline 163 

Dods, Marcus, on the canon. 37 
Dogmatics 40 



Index 



253 



Edwards, Jonathan 162 

Emerson, R. W., on individu- 
ality 92 

Encyclopaedia, theological. 33, 34 

Ephesus, council of 104 

Eschatology 143, 193 

Ethics 40, 246 

Ethnic religions 29 

Evidences of Christianity... 47 
Evil, moral and natural. .. .206 

Evolution 83 

As affecting thieologv 

50, 62, 82, 83, 94, 216 

Cosmic 84 

Of civilization 84 

Exegetical theology 36 

Experience 10, 23, 51 

Factors in man's nature 91 

Faith 127 

Sanctification by 139 

Feelings as related to 
knowledge 15, 16, 23, 51 

Final cause 22 

Finality in theology not 
expected 9 

Finite beings have real exis- 
tence 85, 86 

Fisher, George P., on the 
Scriptures 50 

Foreknowledge 72 

Forensic character of 
justification 125, 126 

Forgiveness 113 

Foster, John, on atheism... 25 

God. See theism and personali- 
ty of God. 

God and the world 18 

God righteous 22 

Thirst for God 71 

Governmental theory of the 
atonement 114 

Grace, in Calvinistic 

schemes 121 

Prevenient 30, 96, 194 

Grotius, Hugo 115 

Guizot, on cost of progress. .204 



On knowledge of the 
future 198 

Hades, Christ's descent into. 196 
Hagenbach, C. R., contribu- 
tion to encyclopaedia.... 35 
Harris, Samuel .... 17, 18, 78, 89 

Heathen, the 187 

Heaven 213 

Hermeneutics, biblical 38 

Historical theology 38 

Hodge. A. A., on church and 

state 169, 170 

On denominations , . 166 

Holiness, in God 75 

In man 138 

Holy Spirit .89, 131, 135, 142, 205 
Hooker, Richard, encomium 

on law 143 

Hovey, A., on the millennium 203 
Human and the divine 

in work 123 

Humanity of Christ 102 

Howells, W. D 98 

Ideals 41, 59, 61, 92 

Immanence of God 85 

Immortality of the soul. 195, 215 

Imputation 126, 127 

Individuality, Harris, Samuel 
and Emerson, R. W. on.. 92 

Impenitent, state of 214 

Infallibility, papal 156 

Of the church 155, 158 

Inspiration 46, 47, 56, 65 

Intermediate state 195 

Josephus, on sprinklings . . . 181 

Judgment, general 212 

Judith 180 

Justification, nature and 

ground of 126 

Condition of 127 

Kingdom of God 200 

Relation to the church... 150 

Kingdom of Satan 200 

Knowledge to promote 

goodness 41 

Kurtz, J. H., on the kingdom 

of evil 200 



254 



Doctrinal Theology 



Ladd, G. I., on essential 

being 22 

Last days 197 

Last things 194 

Law, spiritual ..87, 125 

Life, spiritual 213 

Lord's Supper 186 

Lotze, Hermann 49 

Love of God ........72, 74, 77 

Luther on fanaticism 140 

Man, a person 89 

A dichotomy 91 

In divine image 90 

Manuals of theology 34 

Materialism 24 

Matter deified 24 

McClintock, John 33 

McConnell, F. J., on reli- 
gious certainty 51 

Methodology 34, 42 

Millennium, views of . . . .203, 207 

Miracles 47, 49 

Missionary motives 192 

Missions, Bible and 187 

Mohammedanism 30, 78 

Monophysitism 104, 105 

Moral argument 22 

Moral influence theory of the 

atonement 113 

Morris E. D., on organiza- 
tion of the church.. 151, 160 

Mystery 15, 78 

Mysticism, Wesley on 141 

Natural ability and inability. 96 

Naturalism 11, 24, 84, 216 

Natural consequence ...215, 216 

Natural theology 45, 72, 77 

Nature, not the source of 

all doctrines 72 

Definition of 85 

Nature to reveal and not to 

conceal 85 

Nestorianism 101, 104 

New Testament, readings in. 37 
Notes of the church. .. 156, 175 

Obedience, Christ's 110 

Objective character, of the 

atonement 108 



Of justification 126 ,130 

Objective elements 9 

Necessary to health . . . 140, 141 

Omnipotence 76 

Omniscience 72 

Omnipresence 71 

Optimism 73 

Original righteousness 91 

Original sin 95 

Overlapping topics 34, 54 

Pantheism 24 

Personality, in God 16, 18, 19, 89 

In man .., 21, 89, 195 

Personal distinctions in God. 79 
Person and spirit the same. 16 

Peter the "rock" 153 

Alford's interpretation. ... 153 
Origen's interpretation. . . . 155 

Phenomenalism 21 

Philo 181 

Philology, biblical 36 

Plato 11 

Polemics 39 

Pope, definition of regenera- 
tion 130 

On church membership. . 162 

Positivism 24 

Pragmatism 10 

Practical theology 41 

Practice, relation of science 

to 243 

Predestination 122 

Probation in belief 

......11, 21, 23, 52, 57, 60 

Procuring merit 109 

Progress in doctrine 129 

Progress, social 209 

Proleptic view of death .... 193 

Propaedeutic 3 

Prophecy 47, 49 

Propitiation ; ... 108 

Providence, by conservation 86 

Special 87 

Psychology, the new, 

Faculties 20 

Intuition 20 

Phenomenalism 21 

Physiological side 22 



Index 



255 



Teleology in development.. 21 
Punishment, direct visitation. 215 
Natural consequence ....216 

Reason 44 

Principles of 17 

Reconciliation 108 

Regeneration 129 

Dtefined 130 

Distinguished from con- 
version 133 

Related to justification ..129 

Religion 10, 13, 15, 29 

Comparative 25 

Derivation of term 14 

History of 26 

Not outgrown 16 

Object of 13 

Repentance 113, 134 

Resurrection, the general ...211 

Revelation 45 

Rewards, future 213 

Righteousness, original 91 

Rites, usefulness of 172 

Ritschlianism 10 

Robertson, F. W., on truth 

between extremes 10 

Robertson, William, on limit 
of progress 209 

Sabellianism 80 

Sacraments, baptism 171 

Lord's Supper 186 

Salvation 120 

Sanctification 137 

Different senses of 138 

High claims of 138 

Relation to assurance .... 136 

Satan 217 

Schaff, Philip, his 

propaedeutic 3 

Quoted ..35, 43, 48, 77 

Schleiermacher, influence on 
encyclopaedia 35 

Scriptures, the, American 

standard version 4 

Balance of 50 

Use for doctrine 52 

Security in Doctrine 106, 158 



Selfishness 93 

Self-consciousness 20, 21 

Service, induement for 141 

Sheldon, H. C, balanced 

character of Christ .... 103 

Shintoism 27 

Sin , 93 

Heinousness of 94 

Not in God's plan 100 

Social nature of man 92 

Social progress ...208, 209, 210 

Socinus 113 

Soul, the 91 

Sources of theology 44 

Spirit, the Holy 

89, 131, 135, 142, 205 

Spontaneous knowledge 16 

Subjective elements 

10, 129, 130, 138 

Subjectiveness unhealthy ...140 

Substitutes for God 15 

Sumner, Charles, on 

progress 210 

Supernatural, the, .... 11, 49, 87 

Systematic theology 39 

Taoism 27 

Temptation and character. 57, 61 

Temptation and sin 94 

Teleology 17, 21 

Tertullian 69 

Theism 14 

Grounds of 16 

Theodicv 74 

Theology 10, 13, 40 

Theory and practice 3 

Topical helps 4, 218 

Topics, order of 53, 54 

Transcendence of God 85 

Transition in theology ....9, 54 
Trinity, of being 77 

Of modes 80 

Proofs of 79 

Truth in opposite proposi- 
tions 10 

Unbelief 93 

Union of human and divine, 

In the Bible 52, 105 

In Christ 104 



256 



Doctrinal Theology 



In history 106 

In individual life ......... 106 

Union of churches .. 147, 167, 168 
United Brethren Church, 

Polity of 145 

Position on depravity . . 95, 96 

Unity of God 78 

Universe, the 18, 19 



Wesley, John, on mysticism .141 



Will, freedom of 90 

Will to believe 23 

Word, the instrument in 

regeneration 132 

The revelation of God 45 

Work-righteousness 120 

World, God and 18 

Zoroastrianism 27 



INDEX TO SCRIPTURE REFERENCES IN 
TOPICAL HELPS. 



Adoption 233 

Assurance 233 

Atonement 229 

Atonement under the law.. 230 

Baptism 234 

Call of God 230 

Christ, his life and work 222 

His death 223 

His resurrection 224 

His ascension 224 

His character 224 

His humility 224 

His mission 225 

His miracles 225 

His parables 226 

His teachings and dis- 
courses 226 

As high priest 227 

As king 227 

As mediator 228 

His names 228 

Tvpes of 229 

Church 234 

Conversion 233 

Creation 221 

Death 238 

Death of the righteous 239 

Death of the wicked 239 

Faith 231 



Forgiveness 231 

God 219 

Heaven 240 

Hell 241 

Holv Spirit 232 

Holiness 234 

Judgment 240 

Justification 231 

Life eternal 240 

Lord's Supper 235 

Love 236 

Man 221 

Ministers 237 

Missionaries 238 

New birth 233 

Praise 235 

Prayer 236 

Preaching 238 

Repentance 232 

Resurrection 240 

Sabbath 235 

Salvation 230 

Sanctification 234 

Scriptures 218 

Second coming of Christ ...239 

Sin 222 

Trinitv 221 

Truth" 219 



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